ees eee ae i <—e =S ae ie ti e353 NA eA ee ass ee SMT HSON IAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY Ae BULLETIN 95 | SpNTHIBUTIING TO FOX ETHNOLOGY—Ul i By TRUMAN MICHELSON. es i 4 UD NS B/ Pe meadiepner eam ee "eS SE ek use SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 95 CONTRIBUTIONS TO FOX ETHNOLOGY—II BY TRUMAN MICHELSON UNITED STATES GOVERNMENT PRINTING OFFICE WASHINGTON : 1930 For sale by the Superintendent of Documents, Washington, D.C. - - - Price 75 cents (cloth) LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, Bureau or AMERICAN ETHNOLOGY, Washington, D. C., May 29, 1929. Str: I have the honor to transmit the accompanying manuscripts under the title ‘‘Contributions to Fox Ethnology—II,” consisting of two papers, “A Sketch of the Buffalo Dance of the Bear Gens of the Fox Indians,” and ‘‘ Notes on the Great Sacred Pack of the Thunder Gens of the Fox Indians,” by Truman Michelson, and to recommend their publication, subject to your approval, as a bulletin of this bureau. _ Very respectfully yours, M. W. STIRLING, Chief. Dr. CHarues G. ABsor, Secretary of the Smithsonian Institution. iit W ni 7 alan “siiHiti * ‘i ‘LACT ITLOS9S > - : ae ' 7) ‘ i «4 > er : Yo Qnijateio De (eotonns xo of “rot wdininao) oltit ag ivy tio eno) teoll oft Ye sone olatingl odd Yo doted@ A” @ v LATTINGYANY TO ABTTA —_— ey » } Fi tana 8 | NS . WM, Pe \ | WY wstees tl : , he | aa : _— eld cy a. ow : . . Ty be : 4 wba l agit 16 aoe pote 7H ti) ocht (10 ahs 7. bas "pn ; 7. : ; ae re Fou a2 Aa 4 “hraeminnose1 63 bax ,nodleadsiM aasnrtT vd “ eoaibal xo od y I : " . f g rl ’ . *. 1 : PAVING citi tO O1I9SUNG AeA LEY US Ch Woy oF Jsardue soto: it Ee ad J pwned Wt oN Yao 3 A ‘ToOadsA wD BA IMA) : : AsGleal wpvosttiead of} Yo pruptems’ A SKETCH OF THE BUFFALO DANCE OF THE BEAR GENS OF THE FOX INDIANS BY TRUMAN MICHELSON 90 MOMMA OLA AMT 90 HoTaaa AD, ‘1. YOU ANT IO AAD AAS MCRL £AFT ETA . ms: Introduction Indian text_ English translation Some linguistic notes on the Indian text List of works cited Fiaure 1.—Diagram showing performance of the Buffalo dance of the Bear gens CONTENTS ILLUSTRATION Page ' ¢ res ; ; Tick Re ween) ay aonb AF ae .. esd noiball sel? t0.eator obtad aa XY | aE debts aie =e Pak bee oS gees! «| BRORDATI am 2 — * . 7 fi a ” . a TPALy i) ul : ¢ caer aun ry ive lanthntenaeet aie wuiese ood novi Zon ae 7. Os | gioh zed 949 paivet ame a und ery Ri: ileal Fos ait noiwerle uit wos T i, eee “Yinka - -figisel baidtahas) ot -scdwor aiee a : r- Sn ‘ Vi -- fateasbany vi ree ~omnunita WON nit antyotle fa tan #6 Ne pn A ay A ape - -dootnps gutter ods lo alee OM G2 ATHO OG 2ST NOTES ON THE GREAT SACRED PACK OF THE THUNDER GENS OF THE FOX INDIANS By Truman MICHELSON INTRODUCTION The first Indian text was written out by a Fox Indian (whose name is withheld by agreement so that his social prestige may not be diminished) in the current syllabic script, and then restored by me according to the phonetics of Harry Lincoln. It must suffice to state that he is the author of the first Indian text of Bulletin 87 of the Bureau of American Ethnology. The second Indian text was written by Sam Peters in the current syllabic script and subsequently restored by me according to the phonetics of Harry Lincoln. The translation of the first Indian text is almost entirely by myself, based on a grammatical analysis. I have also had some direct assistance by Harry Lincoln, and some indirect assistance as some erammatical notes on the text obtained from him have been most helpful. The translation of the second Indian text is based on one written by Horace Poweshiek, corrected and supplemented by a grammatical analysis of the text by myself. The translation of the section on the Thunder gens is by myself. The Indian text, which is not presented, was written by Harry Lincoln. It may be noted that he is a member of the Bear gens, though his name is appropriate to the Thunder gens. Formerly he ate at the gens festivals of the Thunder gens but recently he has been barred from so doing by influential members. The translation of the “Traditional origin of the sacred pack”’’ is by myself. The author of the Indian original (which is not presented) is A. Kiyana, long deceased. The translation of ‘‘The maker of the sacred pack” is the English version made by Tom Brown, a Sauk of Oklahoma, with only a few minor changes. I have compared more than a dozen passages and can state that the English translation is close to the Indian original. For technical reasons it was not possible to make use of the various diagrams drawn by A. Kiyana. Nevertheless it may be stated that they agree very well with Figure 2 (p. 57). 47 48 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 I have given these three more or less unorthodox myths for the reason that we are not justified in ignoring them. (See Boas, Journ. Amer. Folk-Lore, vol. xxv, pp. 376, 403.) The translation of ““‘When the Thunderers are worshipped”’ is by myself. The author of the Indian original wishes to remain anonymous. It must suffice to state that he is a prominent member of the Thunder gens and a ceremonial leader. The list of members in this section is very much fuller than a previous account. Ob- viously, minor characters are included. Also it is clear that members of other gentes than the Thunder gens are included. This section was inserted while this volume was in press. The translation of the last section (the Indian text of which is by Sam Peters, but not presented here, save the songs, which are given in the current syllabary but substituting roman type for script as elsewhere in this volume) is simply a version written by Horace Poweshiek, with occasional corrections with regard to English grammar and a very few other alterations. It should be noted that, whereas the translation of the first two is close to the Indian originals, the translation of this section is free. The reason is, the Indian text of the last is written in a style as brief and cramped as that of various sutras of Sanskrit literature; and initial lines of songs are indicated much the same way as Sanskrit pratikas. Further, the comments of the author to elucidate the songs are in a style that does not lend itself to a very close translation. To remedy the state of affairs I have occasionally quoted in parentheses the corresponding Indian words which are given as in the current syllabary, substituting roman type for script. The first account contains a ritualistic origin myth, and then a description of how the summer gens festival connected with the Great Sacred Pack of the Thunder gens is carried on. The second account is a brief ritualistic origm myth. The last account gives a number of songs and explains their meanings and uses as stated. From a literary point of view the first ritualistic origin myth is very remarkable, for it contains a story within a story, an art form that is apparently all but absent in aboriginal American literature. In this connection I may mention that Jones’s Fox texts contains one example of this kind; and my unpublished Fox material at least one other. It may be mentioned that the incorporated story occurs elsewhere almost verbatim. So it is obvious that we have a systema- tized account. Note, too, that the ritualistic origin is the same type as occurs in other combinations among the Foxes. What is more, the ritualistic origin myth consists largely of formulas, and the same applies to the speeches in the ceremony. This would be wholly overlooked by a person conversant with this paper only. The papers micnetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 49 in the Fortieth Annual Report of the Bureau of American Ethnology and Bulletins 85, 87, and 89 prove it. The phonetic scheme employed! is the same as used in my prior publications, and so does not need further explanation. Owing to the fact that Fox has sentence accent, and subordinates word accent to this, the texts presented are ‘“‘mixed.” It results from the utter impossibility of taking down whole sentences at once. The sentence phonetics have been largely normalized to avoid for the most part such combinations as -m™*, etc. It will be recalled that ordinarily terminal vowels are eliminated before initial vowels (though occasion- ally peculiar contractions take place), and that final voiceless vowels (which are at the same time aspirated) ordinarily appear as full- sounding before initial consonants (and usually accent-shifts take place; these could not be recorded consistently). One or two sentences have been altered in the Indian texts to agree with what I conceive to be Fox grammar. What pe‘ku’‘si‘(A) means at 92.28 is not clear; lumps or glands? The sense forces the transla- tion at 86.34, 35. At 42.9, 10 the text is restored from another one. At 90.38 the line is corrected in accordance with the opinion of Harry Lincoln; but the reading of the original syllabic text is sup- ported by the same formula occurring elsewhere. At 90.33, 34 the syllabic text na ka tti wi na ke ko 1 (inroman type) was dictated Na‘ka’ “tei winagé’* ku‘ when plainly Na‘ka’*tci wina kag6‘'i was called for. The latter has therefore been substituted. It is simply a case of homographs in the current syllabic texts, of which I have spoken previously. General familiarity with the published literature on the Fox Indians is presupposed. I have therefore not explained every possible allusion. It may be well, however, to state that ‘‘ He-who-lies- peeping-through-the-smoke-hole, ’’ ‘‘He-whose-eyes-bulge-through-the smoke-hole,” ete., correspond to Anenégi Tayapigwa‘ciga, the exact translation of which is still in doubt, though the second alterna- tive I believe to be closer than the first. On page 67 observe the hero changes his name because of a military exploit. This is, of course, a common custom among many Indian tribes. For the Sauk see Skinner, Bull. Pub. Mus. Milwaukee, vol. 5, pula: I do not claim that this paper contains all the information which might be expected. The greatest single item that is missing is a detailed account of the contents of the Great Sacred Pack. On the other hand, this paper does contain much more on this topic than was known previously except by Fox Indians; and is therefore worth 1J may add that o in the combination o’w is certainly hardly short, but not as long as in pe’motiwa, etc., and hence is left unmarked. 50 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 publishing, especially in view of the very conservative character of the Fox Indians. The author of the first Indian text wrote out a list of the members comprising the organization. The K or T in parentheses indicates that the person according to the same authority is a Ki‘cko‘a or To‘kana respectively. I give the names in the current syllabary, substituting roman type for the script. Wa la no ke (T) who speaks to all there. La ke to a (K).the head singer. Li na (T) singer. E sa mi sa (T) who blows the flute. Wa le dki ka ke (K) singer. Ke la yo a (K) singer. Te la di ta (K) singer. Le ka ta (T) singer. Wa ka ya (K) who sits as a giver of the gens festival. Ma gi la na da (K) who regularly fumigates the sacred pack. Di di ga ne sa (K) first ceremonial attendant. Le di wa (K) a smoker. Harry Lincoln is the authority for the K in parentheses after the last two members. I have ample evidence to confirm the dual division to which each of the above is assigned save the first two. I have also independent means of knowing that of the above Wa la no ke, Li na, E sa mi sa, Wa le dki ka ke, Te la di ta, and Wa ka ya are or were (see below) members of the Thunder (Feathered) gens. Kela yo A was a member of the War Chiefs gens; Le ka ta, Ma gi la na da, Di di ga ne sa are members of the Bear gens (and the Brown Bear division thereof); Le di wa is a member of the Fish (or Sturgeon in the late Doctor Jones’s scheme) gens. Wa la no ke, La ke to a, Li na (Li na da), Ke la yo a; and Te la di ta are now dead; nor do I know who replaces them. By consulting the Fortieth Annual Report of the Bureau of American Ethnology and Bulletins 85, 87, and 89 it will be seen that most of the above belong (belonged) to more than one organization, and that there is at least a tendency to ‘‘an interlocking directorate.” I have previously called attention to the ‘‘placing”’ of persons in Fox ceremonial organizations who are not members of the proper gens. The same occurs in the present instance. Details of how this is done, or under what conditions, are still unknown to me. It should be noted that Fox neneme‘kiwa ‘‘Thunderer”’ and Ojibwa animi‘ki ‘‘Thunderer” can not be considered exact phonetic equiva- lents. Menominiina’/miqkiu’ (Hoffman, Fourteenth Ann. Rept. Bur. Ethn., pt. 1, pp. 298, 327) can hardly be the phonetic equivalent of either.2, Ina like manner Fox Aiyapa‘té‘a and Mexican Kickapoo 3 The plural ini’mehkiwak is given by L. Bloomfield. micHELsON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 51 Pa’pa‘ta‘a’, etc., are not phonetically identical: see Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 375 and 376 for a similar case. Sauk has an exact equivalent of the Fox term. The personal names Sawin Inémikiu Yellow Thunder and Wapin Iné’makiu White Thunder (Skinner, Ethnology of the Sauk Indians, Bull. Pub. Mus. Milwaukee, vol. v, p. 27) are not so much due to Skinner’s wild phonetics to which I have called attention on more than one occasion as to the fact that the word-divisions are wrong: join Sawi Ninémakiu and Wapi Niné’makiu (cf. Sauk Né’némiakis* Little Thunder, ibidem; Miakuté Ninimaki® Black Thunder, ibidem, p. 28, Né’né- mikiwik Thunderers, ibidem, p. 34). Since both the personal names have equivalents in Menominee, the association has doubtless caused the errors. To judge from Skinner’s Wabinénémakiu White-thunder (The Mascoutens or Prairie Potawatomi, Bull. Pub. Mus. Milwaukee, vol. 6, p. 25) the Prairie Potawatomi have an exact equivalent of the Fox word. But other personal names cited (with uncertain phonetics) make me wary of being too confident of this. Mexican Kickapoo has an exact equivalent of Fox neneme‘kiwa; see Jones and Michelson, Kickapoo Tales, Pub. Amer. Ethn. Soc., vol. 1x, p. 42, lines 12, 18, 19. There is another Fox term for Thunderer, and one which one informant preferred immeasurably to the other, namely, tcigwawa. There is some evidence to show that Prairie Potawatomi has an exact equivalent, but the evidence is not altogether satisfactory. I do not know whether Sauk and Kickapoo have correspondents. The following are the published references to the Thunderers of the Fox Indians: William Jones, Fox Texts, pp. 174 et seq., 202 et seq., 380 et seq.; Notes on the Fox Indians, Jour. Amer. Folk-Lore, vol. 24, pp. 209 et seq., 212, 213, 214; Michelson, Observations on the Thunder Dance of the Bear gens of the Fox Indians, passim. Among the Foxes the Thunderers assume both the form of mortals and birds, specifically eagles. For the distribution of the concept of the thunder-bird see Alexander, Mythology of All Races, vol. x (North American), pp. 287, 288; Chamberlain, The Thunder-bird amongst the Algonkins, Amer. Anthropologist, vol. 3 (1890), p. 51 et seq.; Eells, The Thunder Bird, Amer. Anthropologist, vol. 2 (1889), p. 329 et seq.; Hewitt, article Mythology, Bull. 30, Bur. Amer. Ethn., part 1, p. 970 (good, though not quite accurate); Mooney, Ghost Dance Religion, fourteenth Ann. Rept. Bur. Ethn., part 2, pp. 968-969 (good, though not as complete as desirable); Swanton, article Thunderbird, Bull. 30, Bur. Amer. Ethn., part 2, pp. 746-747 (brief, but reliable); Waterman, The Explanatory Element, etc., Jour. Amer. Folk-Lore, vol. xxvu, p. 7 (good, though 52 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 incomplete and not entirely accurate); Wissler, The American Indian (2d ed.), p. 212 (too general). Brinton, Myths of the New World, 3d ed. (1896), p. 182, is far too incomplete. The distribution as given on p. 320 of vol. x of Thwaites’s edition of the Jesuit Relations is false. The article by Wintemberg on “ Representations of the Thunderbird in Indian Art”’ (36th Ann. Archaeol. Rept., 1928, App. Rept. Min. Ed. Ont., pp. 27-39, Torento [1929]) was available to me only after this paper was in press. The distribution given is based on that of Swanton. With Plates 1, 2, and3 of this paper compare Figures 1-46 of Wintemberg’s article. Consult also references given by him. The following references to the thunder-bird of the North American Indians may also be useful: Arapaho (Dorsey and Kroeber, Traditions of the Arapaho, p. 231), Arikara (Dorsey, Traditions of the Arikara, pp. 73-78), Assiniboin (Lowie, The Assiniboine, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 4, pp. 169-170), Athapascan [Beaver] (Goddard, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 10, pp. 248, 260, 350), Athapascan [Churchill River] (Brinton, The American Race, p. 72), Athapascan [Hare] (Petitot, Traditions Indiennes du Canada Nord-Ouest, pp. 284, 285), Athapascan [Navaho] (The Fran- ciscan Fathers, Vocabulary Navaho Language, vol. 1, under ‘‘Thun- der,”’ vol. 11, under 7’nz), Athapascan [Yukon] (Wright, Journ. Amer. Folk-Lore, vol. 21, p. 34), Bella Coola (Boas, Mythology of the Bella Coola Indians, Mem. Amer. Mus. Nat. Hist., Anthropology I, Jesup N. Pac. Exp., I, p. 47), Blackfoot (Wissler, Archaeol. Rept. Ont. for 1905, p. 177; Wissler and Duvall, Blackfoot Mythology, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 2, p. 134), Bungi (Skinner, Journ. Amer. Folk-Lore, vol. 41, pp. 161, 169), Catlo’Itq (Boas, Indianische Sagen, p. 82), Cochiti Gnformation, Father Haile), Coos (Frachten- berg, Col. Univ. Cont. Anthrop., vol. 1, pp. 14-19), Cree [Plains] (Lacombe, Dictionnaire de la Langue des Cris, p. 262 under Tonnerre, p. 575 under Piyesiw), Cree [St. James Bay] (Lowie, Anthrop. Papers Amer. Mus. Nat. Hist., vol. rv, p. 169), Crow (Lowie, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 25, pp. 144 et seq., 147, 317), Dakota (J. O. Dorsey, Eleventh Ann. Rept. Bur. Ethn., p. 443; Wissler, Some Protective Designs of the Dakota, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 1, p. 46), Eskimo [of Bering Strait] (Nelson, Eighteenth Ann. Rept. Bur. Amer. Ethn., pp. 445-446, 486), Haida (Swan, Haidah Indians, Smithson. Cont. Knowl., 267, pp. 5, 7), Hidatsa (J. O. Dorsey, A Study of Siouan Cults, Eleventh Ann. Rept. Bur. Ethn., p. 517), Iowa (ibid., p. 424; Skinner, Bull. Pub. Mus. Milwaukee, vol. 5, p. 253; Journ. Amer. Folk-Lore, vol. 38, pp. 433, 434, 466), Kootenay [Kutenai] (Boas, Bull. 59, Bur. Amer. Ethn., p. 115; Chamberlain, Achaeol. Rept. Ont. for 1905, pp. 186, 187), Kathlamet (Boas, Bull. 26, Bur. Amer. Ethn., pp. 231-235, 261), Kwakiutl (Boas, Indianische Sagen, p. 206; Boas and Hunt, Kwakiutl Texts, Mem. Amer. Mus. Nat. MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 53 Hist., Anthrop. vol. rv, Jesup Exp. vol. m1, p. 504; Kwakiutl Texts, Second Series, Mem. Amer. Mus. Nat. Hist., Anthrop. vol. xtv, Jesup. Exp. vol. x, pp. 182, 183, 184), Lillooet (Teit, The Lillooet Indians, Mem. Amer. Mus. Nat. Hist., Anthrop. vol. 11, Jesup Exp. vol. 1, pp. 275-276), Mandan (J. O. Dorsey, A Study of Siouan Cults, p. 508), Menomini (Hoffman, Mythology of the Menomoni Indians, Amer. Anthrop., vol. 3 [1890], p. 243; The Menomini Indians, Fourteenth Ann. Rept. Bur. Ethn., pt. 1, pp. 39, 131, 296, 327 [see under thunder, and underground spirits]; Skinner and Satterlee, Menomini Folklore, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 13, pp. 315, 342-356, 483-485), Micmac (Chamberlain, Archaeol. Rept. Ont. for 1905, p. 133; Parsons, Journ. Amer. Folk-Lore, vol. 38, p. 69 et seq.), Niskwalli (Gibbs, Cont. N. Amer. Ethn., vol. 11, pp. 291, 354), Nutka (Boas, Indianische Sagen, p. 103), Ojibwa (Jones, Ojibwa Texts, pt. 1, pp. 185, 641; Radin, Journ. Amer. Folk-Lore, vol. 41, pp. 145-146), Omaha (La Flesche, personal communication), Pawnee (Dorsey, Pawnee Mythology, p. 315), Prairie Potawatomi (De Smet as quoted by Hoff- man, Fourteenth Ann. Rept. Bur. Ethn., pt. 1, p. 209; Skinner, Bull. Pub. Mus. Milwaukee, vol. 6, pp. 105, 156, 160, 345), Sauk (Skinner, Bull. Pub. Mus. Milwaukee, vol. 5, pp. 34, 35; Journ. Amer. Folk-Lore vol. 41, p. 152), Shuswap (Teit, The Shuswap, Mem. Amer. Mus. Nat. Hist., Anthrop. vol. 11, Jesup Exp. vol. 1, p. 597), Skidi Pawnee (Dor- sey, Traditions of the Skidi Pawnee, pp. 167-168), Snanaimugq (Boas, Amer. Anthrop., vol. 1 [1889], p. 326), Thompson (Teit, The Thomp- son Indians of British Columbia, Mem. Amer. Mus. Nat. Hist., Anthrop. vol. 1, Jesup Exp. vol. 1, p. 338), Tlingit (Swanton, Bull. 39, Bur. Amer. Ethn., p. 175; Twenty-sixth Ann. Rept. Bur. Amer. Ethn., pp. 454, 468), Tsimshian (Boas, Tsimshian Mythology, Thirty-first Ann. Rept. Bur. Amer. Ethn., p. 347), Wichita (Dorsey, Mythology of the Wichita, pp. 102-106, 120-123), Winnebago (Radin, Journ. Amer. Folk-Lore, vol. 39, p. 23 et seq, pp. 44-45; The Winnebago Tribe, Thirty-seventh Ann. Rept. Bur. Amer. Ethn., pp. 287 [especially], 429, 430, 433, 439, 455, 467, 503; J. O. Dorsey, Study of Siouan Cults, Eleventh Ann. Rept. Bur. Ethn., p. 424). Presumably the Pend d’Oreille (Mem. Amer. Folk-Lore Soc., vol. x1, pp. 124-125) should be included. As to the Montagnais (Algonquian) the information given in the Jesuit Relations (Thwaites ed.) is contradictory: see vol. v, p. 57, vol. x, p. 45. Professor Speck tells me the thunder-bird concept is absent from the Labrador Peninsula. According to the Jesuit Relations (Thwaites ed., vol. v1, p. 225, vol. xv, p. 181) the Huron believe in the thunder-bird; which is very puzzling in view of the positive statements of Alexander, Hewitt, and Mooney to the contrary. See also vol. x, p. 195. The published Troquoian myths and tales do not imply belief in thunder- birds. The Delaware belief (M. R. Harrington, Religion and Cere- 54 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 monies of the Lenape, Indian Notes and Monographs, 1921, pp. 29, 30), I think, is hardly that of one in true thunder-birds, although the Minsi belief certainly implies it. The published Malecite material (W. Mechling, Malecite Tales) does not imply it. The Passama- quoddy concept is semianthropomorphic (see Leland, Algonquin Leg- ends of New England, pp. 259-267). The thunder-bird concept is lacking in the southeastern tribes of the United States. It seems to be lacking in the pueblo region. ‘To judge from the index to Kroeber’s Handbook of the Indians of California (Bull. 78, Bur. Amer. Ethn.), the concept is foreign to Indians of that State, and statements made to me by J. P. Harrington confirm this (per contra see C. H. Merriam, Dawn of the World, pp. 173, 199, 223). Despite Alexander’s denial that the Shoshoni Indians have the concept of the thunder-bird, Mooney’s affirmation that the Comanche have it must be accepted. The references that I have given above are merely those to which I have had easy access. Only rarely have I referred to tribes which have been mentioned in prior discussions of our topic, and very seldom have I given identical references. Though as shown above, the distribution of the thunder-bird con- cept is very wide, the kind of bird it resembles varies from a crane (Pawnee), jackpine partridge (Beaver), humming bird (Lillooet) to a (gigantic) eagle (Sauk, Hare, etc.), etc. In the majority of cases, and most widely distributed, there are the attendant ideas that thunder is produced by the whir of the wings of the bird, and lightning by the flashes (winking, twinkling) of its eyes (Cree, Hare, Tlingit, ete.). In several cases details are lacking. For the Fox concept of lightning coming from the mouth of the thunder-bird we have the Ojibwa parallel mentioned by Radin. The concept of Thunder-beings, Thunder people, etc., occurs among the Iroquoian peoples, the Indian tribes of the southeast of the United States, the pueblo area, and (to judge from Kroeber’s Handbook of Indians of California, Bull. 78, Bur. Amer. Ethn.), there are echoes of this in California.’ It is obvious that beliefs associated with thunder- birds have been transferred to Thunder-beings, etc., and vice versa. So, for example, when we read of the Sia (Eleventh Ann. Rept. Bur. Ethn. p. 38): ‘‘The thunder people have human forms, with wings of knives, and by flapping these wings they make a great noise, thus frightening the cloud and lightning peoples into working the harder,” a transfer from the thunder-bird complex has to be assumed. Similarly the stories of the conflicts between Thunder-beings, Thunder people, etc., and (horned) serpents (Cherokee, Creek, Malecite, Onondaga, Seneca, Wyandot), Great Worm (Seneca), reptiles (Seneca), and those of the contests between the Thunder-bird(s) and the (plumed, horned) §’ Mexico, Central America, and South America do not concern us in our particular problem. micHELsON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 00 serpents (Arikara, Assiniboin, Bungi, Dakota, Fox, Menominee, Ojibwa, Sauk), Underneath Panther (Fox, Kickapoo, Iowa, Menominee [?], Prairie Potawatomi), Water Monsters (Dakota, Wichita [Kathlamet ?]), Water Spirit (Winnebago), walrus (James Bay Cree ?) obviously belong together. The conflict with the horned serpent occurs among the Lenape, but it is not quite certain whether the opponent is a thunder-bird or a thunder-being. See above. A similar case arises in the case of the Atsina; one set of opponents are water-monsters, the other set is the thunder (with no details available). The sgme uncertainty exists as regards the Caddo. From the fact that we know from other sources that the concept of the thunder-bird exists among the Blackfoot, we might infer that conflict between Thunder and the water-monster (C. C. Uhlenbeck, Original Blackfoot Texts, p. 49) really referred to the thunder-bird: observe, however, Thunder throws lightning. I do not think it likely that the contests between the thunder-bird and whales (Tlingit, Alaskan Eskimo) belong here, for there is a wide intervening area in which no such con- flict is recorded (I refer especially to the Lillooet, Thompson Indians, Shuswap, and Bella Coola, on whom we have rather full information) ; in many cases [as in the case of the Coos, for example] there is almost no data beyond the mere mention of the thunder-bird[s]; yet it is not perhaps without interest to note that the published accounts appar- ently do not record such a conflict among the northern Athapascans. The above discussion does not claim to be exhaustive; I have merely used such material as was readily available. For the older literature Brinton’s Myths of the New World (8d ed.), Chapters IV, V, and his American Hero-Myths, passim, should be consulted; the interpreta- tions given by Brinton are not justifiable in the light of our present knowledge. For the distribution of the horned or plumed serpent note Wissler’s statement (The American Indian, 2d ed., p. 212): ‘. . . is found from Chile to Lake Superior.”” Consult also Alexander, Myth- ology of All Races, vol. x (North American), pp. 300-301. It should be pointed out that Fox manetdwa may mean an all-high god, but rather hazy and indefinite; or it may mean a particular super- natural spirit; or it may mean a snake (except a garter snake); or it may mean a supernatural monster. Examples of the last two uses will be found in the Fox texts of this volume. So it is that Underneath Lynx is spoken of with such a designation. According to Skinner (Bull. Pub. Mus. Milwaukee, vol. v, p. 35) the Giant Underworld Panthers with tails of enormous length often occur in combination with the Thunderers on woven bags of the Sauk Indians; the same holds true for the Fox. (See pls. 1, 2.) If we now turn to the second Indian text (p. 118 et seq.) we should note that the same general plot (in which a thunder-being, thunder- bird, has a conflict with a horned snake, water-monster, and asks and 56 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 receives help from a human) also occurs among the Arikara (Dorsey, Traditions of the Arikara, p. 75), Bungi (Skinner, J. Amer. Folk-Lore 41, p. 169), Cherokee (Mooney, Myths of the Cherokee, Nineteenth Ann. Rept. Bur. Amer. Ethn., part 1, pp. 300, 301), Creek (Swanton, Myths and Tales of the Southeastern Indians, Bull. 88, Bur. Amer. Ethn., pp. 7-9), Iowa (J. O. Dorsey, A study of the Siouan Cults, Eleventh Ann. Rept. Bur. Ethn., p. 424), and Menomini (Skinner and Satterlee, Menomini Folklore, Anthrop. Papers Amer. Mus. Nat. Hist., vol. 13, p. 483 et seq.); and it is clear that these belong together. The Winnebago tale given by Radin (J. Amer. Folk-Lore 39, p. 23 et seq., p. 44) is closer to the Fox tradition given by Jones (Fox Texts, p. 202 et seq.); and these two agree in that the human helps the water- spirit, monster. [The Sauk fragment given by Skinner, bull. Pub. Mus. Milwaukee, vol. v, p. 35, presumably is a counterpart to the Fox tradi- tion given by Jones.] These, of course, belong to the same cycle, but (in view of the distribution and number) are presumably secondary. It will be observed that in the present case the story leads up to a ritual. Since in the majority of cases the story is nonetiological, once more we hold that the ritual is primary and that the story is secondary in so far as it has been adapted to the former. (See Bull. 87, Bur. Amer. Ethn., p. 7, and the literature there cited.) On page 163 there is a warning against singing sacred songs flip- pantly; fearful consequences will ensue if this transgression occurs. This leads me to say that the connection between ethics and religion among the Fox Indians is rather slim, as is true in the case of the Crow (Lowie, Primitive Religion, p.29); nevertheless it does exist; the above constitutes what we would call sin, for supernatural punishment follows the transgression; this presupposes supernatural displeasure. Other examples of Fox sin are courting women before released from death ceremonies, the violations of certain taboos on the part of pregnant women, the violation by women of certain rules connected with death ceremonies, the refusal of women to marry the widowers of deceased sisters. In all of these supernatural disaster occurs. (See Fortieth Ann. Rept. Bur. Amer. Ethn., pp, 315, 441, 447, 487.) The above does not claim to be an exhaustive catalogue of Fox sins; I have merely cited such cases as occur to me. Per contra, by obeying certain cus- toms a Fox man acquires supernatural power, which implies super- natural approbation. (See Fortieth Ann. Rept. Bur. Amer. Ethn., p. 443.) Nor is the idea of sin with supernatural disaster absent from other Indians and other primitive peoples. (See Boas, Anthropology and Modern Life, p. 219; p. 368 of the article Religion, Bull. 30, Bur. Amer. Ethn.; Radin, J. Amer. Folk-Lore 27, pp. 369, 371; Swanton, p. 666 (bottom) of the article Taboo, Bull. 30, Bur. Amer. Ethn.) A few concrete references may be given. For the Creek see pp. 355, 398 of the Forty-second Ann. Rept. Bur. Amer. Ethn.; for the Crow, of ee BUREAU OF AMERICAN ETHNOLOGY BULLETIN 95 PLATE 1 -~ deed Se ke ae ANencae eee PU TS Se Tew ee ~S es ee owes ae ee p > ‘3 POS oles % rsicuaniie ioe SREP e SRE OSE RE Serer te a, Fox woven bag, showing the thunderbird design peerere re ee Sreear er ear Ramer Nr nee A: ° apa OE al . Laatecncetietath auc he ere ~ Sn re. te eh nea aT . ¢ -ES Cen, ea ey AM. Pe ectetibetneine lin nd SoM RnR er AVES Wrtegeyea ee Selesess e . 6b, Same bag, showing the underneath panther design BULLETIN 95 PLATE 2 BUREAU OF AMERICAN ETHNOLOGY design aasad be paneeehit: cn | the thunderbird howing ere y it mithin CORAL ER ORT ET NRL" ue a, Fox woven bag, s a sian & by wit € sign showing the lynx de same bag, NS) , b BUREAU OF AMERICAN ETHNOLOGY BULLETIN 95 PLATE 3 Te ae ene To | = Aq. wares? as senpoea log” Aah eroP inet POV ee se a airacw ‘endise’ ABST "piven bra ope abit — sw PBFA Sita aust’ wh aniw aloo ace: ijoetaqt'atvgane’ oe Pobladitumin stiy otstiemckwhulmva ter Leia guard be bl Me tneiw assis’ oy a’ sera Nines asta ea Ses refs Si Pha Sc iminag Aamomidtian ioe bres sree DP ag eiaey ‘Svete fest wRirsko’iv’ bwiis Pamanin? iniwdew iqers shuoot ein Mamanterie idea itiv’oten inty ‘oul ina mel iwi Pe Ghanqitiow y eirin a". Ayaig eV a ae TA Sy oie eRe ae 5) teronn Bans si wed be fying iol Me Rival 7 “ela Dianwiden et Aqaiy argon wtiwk «yon ihe wes eh poe: adtiwavtink: ed *iwie ane wiierii’ igtTib a wigan? eer into: Tree Atanas aAr iA «opined rer aAga’ yont idiotad ive Pant owhvetve ils yan: den wie nora ian oi vO: Ebndlkwie’o Poon ante ita tacos edi? aye is hen Ph Bewhwiai ives ston: iad ie: eve sees Neckivrisr’ sv ivinsylaOS BY qi’in Ag’ aied irom ‘ante ariwod 2 uiq‘iod"Im Igeston rag >. : Pe UREA “sit Fa on Sosiben it” vest et i umn: dsioniegels niMkpin trogen’ Rar higar™ eon bit saci arg Ay ihiy! cam Petia igaliweekls ry igaed oan) iit Mink yqiv Wohio tas PolMniavamsdiwie’oa pws conc’ pe etiotnheni Diu nutie walina MV? 2a ivrysatag iio evans dt oraigod \: Anny oda oP ominoans "Bale a hae yA shakin dwath: .¢"gxnen 2h Vurwdtea un” -Meoqintt he ae eae paki ise aiF Lt) i adterd hakiuby atone AiAgia iw att “Ga iwuh a5 nh Woes Taree Ra tei ae in MPa awl iol Be yol aa ea We adlfiggavrs! ABMRe Zia mmid arereZzl | ghee F Mito Witte! edi) i’an Oyomes'o 2? vebwaswianilie’ ot wiv, argdax Siena iraoiodh: <2 4aai ono ie Sal. ini ee © Muives Paw egies’ hei 2a ial: Pavdeturiniy ‘“eniasaallo' i? joe win \nonieovemalanivietot’ Abosbwanbarosiyl Woy hie ale z dk Alte, Aniwrginw ated iubqionwiv PenhiquK® peti 8 ea aio” nated Maite he oiicin ‘onistoio ell MISCELLANEOUS NOTES ON THE SUMMER FESTIVAL INDIAN TExT Ka‘cina’gk™*, ka'tcigiitcig a*unitedne’‘siwa‘tci kwiye’‘si‘an®", Ana‘ta'’swi’‘iwa"tei’megu. Kabo’t®, ‘“Kitci'ini’migwi’* atkwika- ‘cki’migwiitema‘a’e a‘kwi wi'ka‘ bane seta’wiwa"tc",” a*ci’ta‘a*tel pa’ ely 5 “Na‘i’, neni“tedine’‘sitig™*, pe‘ki’megus sanaga’tugwin &‘me‘to‘si- neni’ wiyag***. Pe‘ki‘megu‘u’ sanagi‘setono’wagwini ki‘cimamaé- “tci’/‘enagw a’*pemegi tina’“tcimeta wi’na Ke‘tcima’netow™*. Wina- “tea* a¢tei’mugwinl wi’n &‘minawinemite‘e wi’n anemime‘to‘sine- niwa‘ d‘a‘sa’mitca*kwa‘kunamawate‘e me‘to‘sineni’wiwen"™, ‘‘wanii’- 10ya‘apa ki‘ke‘tcimegu‘uke'tcitutamimegu‘a’panigi na/‘ina‘l wipipyd- nuta’mowat unepd’wenwawi. Inina‘tca'i witwi'ckwiwige’‘siwa"tci a Ninagi‘me’goni nete‘cité’‘iweni wi‘u“tci‘inwa- wage’‘siwa'te",’ aci‘cita‘ate’’. ‘“‘Awitatal’ya‘apa ‘u’wiyd‘a ki‘ci’- ‘iwi'st.”? Ini teigi witkiwitinatinaté’mowa'te™. “ Nand“tcitwa/- 15‘megu‘ sagi’petug**. Awita’megu yé‘apa ma’netowa ki‘ci’‘iwii‘s**.” Tcigimegoni_ wi‘kiwi‘inwiwiige’‘siwa‘tc™. Mai’yowate ni‘mi‘tami- megu‘apanigi‘tca® inig™!*, Ni’na ke‘tena‘tca’‘megu ku‘tci’i negu’ti nepagi‘senama’wawagl ma‘ci’*cki winwaw iIna‘i wi‘ta‘ciki‘cigenama- ti‘sowa"te", naka’te ata’minani ‘i’nina nipe’te‘’siwa tcd’el 4/‘cigita ay ae Na’/‘*ka tea’gi nete‘cindgwi'ta’wawag a‘ke’gi- © pagi’ — mi‘tei’pitaS®. Cewi’na nina’megu ke‘te’na wi‘tipwi- wagi’megu.’ “Jnina'tea’‘ydtuge wi'n ai‘pwawiki'sitinema’tet uwi“tcimanetowa'‘l ki “cipemikepy® Iinawat Api’ ‘a"teii wi’na yadtu’ge negu’t a‘and‘ka’- 25nate‘e wi'me‘siwitamawani'tce’. Ki‘citca’gipyani‘te mina’‘tyatug i‘pemipa‘segwi’te’*. ‘Maniku’* wina wi‘tcimdwa‘tcime’nagow": ma‘a’gi"tca® anemime‘to‘sine’niwag*"*, ees ketume‘to‘sine- nimipen™ ‘‘ma’netowa” di/nenag***. A’gwi ni’na ne‘ci’*k ume‘to- ‘sinenimi’yanin™*, ku*tci’i ni’na neki‘cipagi‘se’nawagi na/‘*ka ni’na 30neki‘cimama‘tci’‘awag*"*. Agwittca’* ini witwApatamigwin?". Ka’t, “Wi'na kutei ki’‘citawa wi’na naka mama’‘tci‘aw™*,” icita’‘a*kig*. Ke'tena’megu neta‘samitca‘kwapya‘ta’wawag ume- ‘to‘siineni’wenwaw™'*. Me‘cemegd/na‘i_ kena’‘igipwa_ wi‘ina‘inine- ma’wagwiini ko‘ci‘seme’nanag*". Ketemi’nawu‘k". A‘téwi’ku‘'i wi- 35 *anemi‘i‘ciketemi/nawig®”", Ka’/ta wi/na me‘cemego’na‘'i ketemina- wi/yigie™, Wigatciminawineta’mugwina ‘ume‘to‘sineni’wiwen", ma‘a’ni*tea'i wi'wandapéno‘kata’wagwina ma‘a’n A‘ckutind’‘siwan A‘cigwike‘céwié’‘cini'te", i’na*tea’s in™*, ‘“‘Ketemi’nawu‘k",” dne’na- 60 MISCELLANEOUS NOTES ON THE SUMMER FESTIVAL ENGLISH TRANSLATION Well, (some) old (people) had a child, a boy. They indeed had several (children). Soon the old man thought, ‘‘Now, perhaps, so be it, these (children of mine), so be it, have (come to an age) when they will be able to listen to me.” ‘“Now my children, the way we live is very hard. He who made us to move (i. e., gave us life), he who is said to be on high, he the Great Manitou, must have made it very hard for us. Verily when he observed that he had determined the life of the future people to be too short, he must have said, ‘why, there will be a great disturbance when they begin to meet their death. Verily at the time they begin to lose sight of each other they will make a hue and cry. And it will be my own fault that they will wail for this reason,’ so he thought. “““No one could have made us.” That is what all will go about wailing. ‘“We probably simply sprang from (the earth). The manitou, indeed, could not have made us.”’ All will go about so wailing. If they wail, verily they will ask me many favors. Yet, indeed, I have truly granted them a single weed which they shall raise there for them- selves, and corn and every kind of vegetable for a harvest crop. And I have allowed game animals of every appearance to be with them. But they will be telling the truth about me.’ “Verily at that time, it seems, as he did not dislike asking his fellow manitous whom he already had placed in succession in important positions, it seems he ordered one to tell them all. As soon as all had come, at that time, it seems, he started to rise to his feet. ‘This indeed is why I summon you together; (it is) verily about the future people. All of us whom they call manitous have a people. I alone do not have a people, though I granted them (game animals and harvest- _ crops) and I made them to move (i. e., gave them life). Verily you must not consider that. Do not think, ‘‘Well, he made them and he made them move (i. e., gave them life).”’ Surely I ordained their lives to be too short. Every one of you are of the proper nature to bless our grandchildren in whatever way you desire. (Therefore) have pity upon them. There are ways in which you shall continue to bless them. Yet do not bless merely anyone. Whosoever shall carefully consider his life, and whosoever shall have the courage to take up this Spirit of Fire as he lies in spent ashes, he is the very 61 62 BUREAU OF AMERICAN ETHNOLOGY {BuLL. 95 gow’’, Wi'n iya’i oe ee ‘tawiw™**, wi'mawita’‘ciwiwita‘kaw4pata’mawiwa ko‘ci‘seme’nana‘i na‘ka wi- ‘anemi‘cike*ka‘wa’egwi'ig] ki*tcimanetdo/nina‘", na‘ka’“tei wi'wigiit- A*tcimwi’‘tawa*tei na’*k umane‘send’mwawan a‘ta‘cikandta’mowa*tci 5 wiicipawikigd‘initte™. Na‘ka’“tei wi/na man iya’* dtutanenimini‘tei wi'mawita’ne‘siw™*. Wi'ta‘cinéndgatawé’nemiwa wi'i‘citaé‘inuta- mi’nigwini ko‘ci‘semendna‘", na‘ka’“tci wi‘anemi‘cike‘ka‘wa’/ewi'igi ki‘tcimanetd’nana‘. Na’‘ka teaigi’megu i‘citaé’‘dgan™*, tedgi’megu namitié’‘dagani wi‘ke’gapiw™*.’ 10 “Ini’yatug ‘i‘cawiwa’te’e winwa’w™*. Ini“tca’/i' sa’/nagat™*; wiit- cine’nagowe negwi''"; neni“tcane’‘setig**. Agwi’megu md’*tei ni/na ka‘ck in i‘cawi’yanin son eae ku"tci’1 ini’megu netd’tagop* Cewii’n awi’ta kwiye’ni‘ca’witka“*. Ku‘tci’* dgwi’/kigo'l na‘i’gwa'tan i‘cawi wea Mani’gii‘ a‘nanatu’panig 4g¢wi/megu mime’ ‘ewigin™™. 15 Ini’yiituge me‘ce’na‘i nete‘citite’tca®®. I/nittca'i wa%tcine’/nagow"™. Inigii® wii"tcine’nagow inu’g 4‘a*tcime’nagow"*. A’gwi wanime’- nagow’™. Ke‘tcinawi’megu ma’naA keme‘cdme’‘senan™. Na‘i’, nee Ww a ki’na mani kekwi’ye‘sé‘'.. Ke‘kine’tamane me‘cena’- ‘megu negutenw 4/twipagi kitmd‘ki'ta’/gopen™. Ini*tcea’i wa"tei 20‘ma’naA keme‘co’‘endn 4*ci‘cigwike‘cé’wa‘cigi wia/‘ci‘ug™,’ ine’- nagow’. Inugi*tea’* ma’n ine’/nagowe, ‘wi'wigii"tcikuna’gwipe'seta’- wigwiina ‘i/ndna witmenwitota’g u’wiyaw™".’ A’gwima’ni negute’nw ine/nagoOw"’*: mane’nwi mani’megu fdnenagow’*. Ki’na ma’ni kekwi’ye's& inu’e*"; atmama‘katé’wiyani wi‘neni’wiyan™*. Natu’- 25ewa'kapa; na‘ka’tei ki‘tcineniwagi wi'panapane’‘si‘a‘tcl tcagi ‘Aami‘cinatu’gwaman®™, Na‘ka’*tei kabd’twe me‘cena’*megu ne’gu- tenw id‘wdpagi me‘cena‘i wi'sanagat”'*. Me‘cena’‘megu‘u ina’‘i kitu'tci’kunag*®”!*, Me‘cena’i a‘pe’naweni wi'kiwigapa’miga‘k u’gi- maw utoti’weneg™*, me‘cena’/*megu‘'u ki’na kitpa‘ne'ckag**"®. I/n 30 ina‘tei’mowa‘tci winwa’wa_ ka‘kinetamd‘e’gutcigi manetowa‘™. In dna‘tci’mowattc". Manigi/tmegu na/nagatte ana*tci’mowa"te inugi*tea’* man 4na"tci’/inoyan™*. Agwigd’/* mani ne’gutenw ind‘- tcimo‘e’nagow’". A‘peni‘tci’megu a‘tepine’nagodwe wii'te a‘peni*- tcl witamd’/nagow"’. Agwi na‘ka’“tci wanime’nagow"™. Pa‘cito- 35 wiyane mana ku’te &na‘samapiyagwe ke‘tcinéwi’neta‘cipe‘sepe’- ‘setdgwa keme‘cd’‘enin™. Na’‘k aiyd’* a’nenigi negu’ti tana‘tci- miiwe’niwiw Awa‘simaé’‘megu, a‘pi’‘tcawit**. Mo‘tci’megu teag icité’‘agani wi'ke‘ka’netag*": i’natan™. Winwa’wa pa‘cito’wiyane ni‘ke‘kiine’megog*". Ku'‘tci’megu pa‘citowaé’wanini ninamego’ni 40 ki‘wani’/menep™. A’gwi wi’na magwii’® a‘tte’*te ina“teimo’yanin®". Inu’gi ma/ni_ ki'sa‘tci‘setono’wagwin""; wiitte ine’/nagow"*. Negu’twiyiwi menwiwe’toyigw agu’wiydé‘a wi'tapi’‘igwini kinwa- micuetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 63 one of whom I say unto you, “Bless him.”’ He (the Spirit of Fire) shall go yonder in person and shall sit opposite and facing them, he shall go there opposite our grandchildren and watch whomsoever of our fellow manitous they shall name (in their worship), and he shall carefully interpret their wars for them when they mention them there so that (their foes) shall be as nought. Moreover, this one (He-whose-face-presses-through-the-smoke-hole) will go yonder and be where he has his smoke hole. He shall there watch over whatever our grandchildren think toward (us), and whomsoever of our fellow manitous they shall continue to name (in their worship). And he shall have the power of knowing all their thoughts, all their inmost thoughts.’ ‘That, it seems, is what they did. So it is indeed difficult; that is why I tell you, my son, my children. Even I was not able to do what is told though I was taught it. But I would not have been able to do it exactly. Yet nothing very serious has happened to me. In all these wars I have not been hit (by a missile). So I finally think it is so. That, verily, is why I tell you. And it is why I tell you when I speak to you to-day. This our grandfather is here in person. Now, my son, you are now a boy. If you know it, finally sometime when it is day we shall be assailed. That is why I tell you, ‘Paint yourselves with this our grandfather as he lies in spent ashes.’ This, verily, is why I tell you to-day, ‘whosoever shall listen to me through- out is the very one who shall do well by himself.’ I do not tell this to you once; I (shall) tell you this many times. You are now a boy; by fasting earnestly you will become a man. You should (try to) have a vision; and all your fellow men will fail to injure you if you thus contrive to obtain a vision. Moreover, finally soon at one time when it is daylight it will be hard. Then you will thereby escape danger. Finally when disease shall stand about in the chief’s town it will miss you. That is what those who have been given knowl- edge thereof by the manitous say. That is what they say. They say exactly this which I verily tell you to-day. And I do not tell you this single time. Because I always am fond of you is why I always tell you. And I do not fool you. For if I lie this our grand- father (i. e., the Spirit of Fire) whom you sit facing will listen to me in person. And one is Said-to-be-here-in-the-smoke-hole who has, indeed, more power. He even shall know every thought; that is what is said of him. IfI lie they will knowit. Yet in whatever way I lie I shall be the one to fool you. Perhaps I do not speak differently. This day (the manitou) must have made it very hard for you; that is why I tell you. If you lead one another a good way you will not please anyone. And you will not please your fellow Indians. We each of us have our own ways. That is why he who made us arranged it that we truly haveaheart, Each of usis alike (in this respect), Even a bird 64 BUREAU OF AMERICAN ETHNOLOGY [BULL 95. wamegu‘'u. A’gwi na’ka_ ki"tcinendtiwawagi wi'tapitdgwin™*. Kinana’megu ki‘si’pi kegime'si’megu A‘ninegu’tiyag®*”*. Wa/te a’tonagwe wi’na ki'ci’/‘enagw A*uta/‘iyagwetca®. Atpen a'na’- neguti‘iyagwe tca’g™*. Mo’‘tci wi/‘ckend' a‘uta‘i’wa, tcdgi’megu 5mii’ma‘tcit*. I’n 4’ci‘e‘te!. Atce"tca’/tmegu i'cigendtuge wiini- “ted/ne‘sita wi'a"tcimo‘a‘tel witpawikdgo'i‘cipe'tciwe’toni"te anemi- ‘clwawane'cka‘i‘genig*". I’n atig™*. Inugi‘tcd'ti ma’n a‘tagwagigi wi'wipi‘anenwiyadg*"*. Kene‘simawa_ kitkegiku’tawip™*, waiwita’- wine‘ke ki‘sd’genip™*. Wi'wita’mawdgwe winwa’wa ma/ni wiinepi’- 10 metcigi winwa’wa pémi‘tand’‘katcigi keme‘co'e’nanag*"*. Ki'wita’- mawapwaA wi'miwawi'se’toyigwe kago’i na’*ka wi'wi'cigime'to- ‘sineni’wiyiig*’*". Pa‘citca/‘megu a‘kwi’‘tatigi kitanetanewipw A‘pena*tci’megu mamai’ya kegi’‘ciyap*. I/n 4/‘cikegi nendtawa'ku’- nigan™*, Inittca’* mani pe’*ki ma’n a‘wapike’pateg*"*, Ini*tea’4 15 wi'natawiwidpi‘a‘ka’migwe ma‘a’n™, Keki‘ci'tonepwa ma‘katawi- “teil’ganani man a&‘to‘kani’wiyani na’/‘k &‘kitckd’‘iyan™*. Ketuwi- “tci‘ckwe’‘etipw d*utdtiime’tiyag*”*. I‘ce’megu i’‘cigenw a‘d‘cka’- ‘ciwig = i‘ki‘cko‘iwig™*. Mata‘nigit kema‘katéwi"tciga’nwawani winatawiwipi‘a‘ka’‘samag***, wi'maimaneti’‘iyigwe me’ne‘tami 20 wi'a‘ku‘samugwin™, A’gwi wi’na wi'pe'tawié/yigwin™*. Tagawi/- megu wi‘i‘cimegu‘une/nwatadgi wit'ci’/‘oyag*”*. I/ni ta’'swi wita- ‘ka/‘samig*”*, Inugi‘tea’/* man 4ta‘ckitatka/‘samiigwet cai‘ck A‘kaA‘niki‘cegwe ki‘ma‘ka‘tiwip™*. Mana‘tca’i keme‘co’‘endna pimiwa‘se‘ka’monagwa wa’‘siyawi ma’na ki‘ce’‘swa_ ki'ci’ne‘kit 25i/ni wi'wi'se’niyag*”™, ”” I’nimegon A'i'ca’wiwa%tei natka’nipepo’n”*. Mano'kami“‘inigi nawA‘tci mime’‘tcin& a‘ninydiwugu’ni‘atte'. ‘ ‘Oni wi'wi'se’ni- yigt’*. Ini ma’n Atki‘cite’pi'sag™. Kata/teati nawine’tagigu wi'mi’“teiyaig*”*. Catckiyu’ mani ndani‘cwine'si’w ata’mina‘a 30 ta’gwa‘an a‘ci’‘tatiw”. Aiydte‘citmegu kitwa‘tcadtenep™*. A’gwi ta‘tagu‘pu’ydgwini wi‘pwawine‘ciwana‘tci‘e’ tiy igh”. ” Ini’megu i‘i'ca’wini"te uni“tea’ne'sa‘". “Aowigi/’ mani ketemagi‘e’nagow"*. Kemenwitd’ténepwa ki/yawaw"". Initdtca’i wiwitepi wi'igwa’piyig®”’*. Ini ma’n 35 i‘mend’kamig i’ni witmd’‘ke‘cka‘teci pwawikwiye’na‘ita ma‘tcima- neto'a. Inittcai wi/"te itca’wiyigw inu’g*, A‘cki*ted’* na/ka pe’na‘kwige me’‘tegoni ki‘citcagipe’ma‘ckage ta/‘tapagoni wi‘wipi- ‘aka’‘samigwe kema‘kataiwi‘tciga’nwawan", Pe‘kiku’ wina’megu‘ sA/nagatwi ki’yanan a‘cikenugwin 4‘pdwike‘kine’tamag*”*. 40 Mani"tca’/“megu me’‘tend*. Ke'te’n u’wiyi'ma'i kegyd‘tendma- netag ini’‘megu Ami‘cindnawapena'to%tc'. Ini*ted’/i kenwii‘ci’megu ini’megu a‘pemi‘ca’wiydig'”“: a*ta‘swipe’pogini kabd’twe meda’- ‘sugun ‘pdwiwi'se’niyiigwape’*. Inu’g a'tdtd’nagow**. I'ce’- megu’ sa’nagatwi kiigo’i me‘ce’megu kigod’‘!*,” micuetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 65 has a heart, everything that moves (i.e., lives). Thatishowitiscreated. Verily it is merely natural for those who have children to advise them so they will not accidentally lead themselves in any way that is wrong. That is what is said. Verily from this fall on you must begin to swim. You will dive with your tobacco, you will hold it in both hands. You shall tell the owners of the water, those who make rivers flow, your grandfathers. You will tell them you will wash away anything (evil), and that you desire strong life. Verily even as far as they (fasting sticks) are made you will always swim in the morning, early in the morning. That is how the Indian lawis. Now, indeed, it is beginning to freeze over very (solidly). So you must desire to begin to burn these. I have made fasting sticks for you, both Totkans and Ki'tckés. You are rivals to each other though you are brothers and sisters. It is simply arule that some are O'ka‘ces (To‘kans) and some Ki‘ckés. You will desire to burn these, your fasting sticks; you must be rivals to each other and see whoever will be the first to burn (up his fasting stick). You must not (simply) kindle a fire. There must be visible a little charcoal so that you paint yourselves. That is as much as you will burn them. To-day verily when you first burn them you will merely fast all day. Verily as soon as this our grandfather who goes by and causes daylight to shine for us, this sun, sets then you will eat.” That is exactly what they did all winter. In the spring he made them fast four days at a time. ‘‘Now you may eat. The time has already come. Verily do not be dissatisfied with what you are to eat. This corn meal is made of only twelve kernels of corn apiece. I cook for you separately. You must not eat together lest you injure each other.” That, indeed, is what his children did. “And I am not now treating you meanly. I am treating your bodies well. So verily for a short time you will be seated in clusters (i. e., rest). Now that it is spring an evil little manitou who is not right will come up. That, verily, is why to-day you do what you are doing (i. e., ceasing fasting). When the trees first again shed their leaves, as soon as all leaves have fallen you will begin to burn your fasting sticks. It is very hard that we do not know how we are. This verily is the only way. If anyone really would truly know about himself, then he should contrive to nearly starve himself. Verily it is that very thing which you have been doing for a long time; as often as it has been winter soon you (have) been in the habit of not eating for ten days. That is how I treat you to-day. And simply anything at all is very hard.” 66 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 I’n ana’te’e pa’‘citd® uni"tca’ne'sat". Kabdtweyitugiin atnepe’ nite’ 6/‘swawan"". Winwa’w a‘ke‘tcima‘katé’wiwa'tci na‘ta‘swawa‘ine’meg™. Aiya- ‘kanipepo/nw a‘kakiwige’‘siwa“tc i*kimaiyomai’yowa"tc". I’n atca- 5 wiwate‘e’yiitug ini’e*. Me/na‘kwatw Atcawi’te’’. A‘pyd*tci’megu A‘kwi na’‘ina‘ a‘ke‘kaé’netag u“tciwaip a‘pemi’ne‘kag digu’te‘ upa‘citd’- ‘emani pimenegu‘tcini yo’w"*. Kabdtweyitugiini me‘cena’/‘*megu ne’gutenw d‘tagwa’ginig a‘tagwage’‘ciwa‘te a*ki‘ci‘cAwate‘eyitug™™. Kabotweyitugin a‘me‘tku‘ckdgowate‘e nitu’pi‘at 4tmd‘ki‘tago’- 10 wate’; A‘nanad‘kwiwate‘e’yitug a‘migdtiwate® A*%tci’pwiwa‘". Ini’yaitug i’na Me’natkwatw ute’*kwiiman d‘me'ewawini’te‘e win i‘pawikigo'itcawi’te’’. Ini/yaitug iitkiwiwate’’. A‘tanema‘onegu’- tee nekato‘*cka‘cé‘an i’/na mé‘ewawit™. Nodta’megu yaitug ditanemi- ta‘peninite® ute’‘kwiiman®", Windni ne‘ci’‘k i‘pemate'si’te* ai*wipi- 15na’‘kawi/namama‘katié’witd"te ute’‘kwiman i‘ne’peni‘te™. Kabd’twe me‘ce’na‘i ne’gutenw i‘minawi’netag u’wiyawi ki’megu ke’“tei‘u'ckinawa'‘i’te’*. ‘‘Ka‘ci ni/‘ka nete‘cawi’petug 4‘paiwina- ‘“iwi'ted’wiyani nanatupa’nitcig**? Nena‘ima‘katiwigd’* man", Ini mod’‘te atcitcei yow 4/‘cimi"te a'6/‘siyani yow"’, ‘kitnatugwa 20 wi‘na‘ipane‘si’‘toyan™*.’” Kabdtweyitugin &‘nagwanite‘e nitupa- ni’/nitci® ini’yitug a‘tagwi‘tciwite‘e’yituge me‘ta‘kwi’megu A‘pawi- kagoi‘a‘to"tei® cai‘cki’megu d‘ume’‘tai*te: na’*k a‘upe‘kwi’gi'itci* ca’‘ck*, Kabdtweyitugin atpyinutawa’wate® a*uwi’gini‘tci me‘to- sine’niwa‘ &‘mo‘ki‘tawawa’te’*. Winalydtu’gin d‘pane'si’‘ate‘e wi- 25 tima*tei* a*atckine‘sa’te‘e nend’ti‘a*. Na‘ina’‘meguyituge ki‘ci- papa’gama'te', 4twawita’ge’e mi‘so/n™*, ‘‘A'ta’netuga’ netegop",” i‘ite‘e’yaitug**, uwi‘sOn iniy a‘pa’gitage‘e’yituge kuta’g a‘cite’*kitag u/wiyawi wina’meg™*. Ini’ydtug a‘cawi’te’’. Inina’* in atu“teiwa- pimegu‘u'ini‘a‘i‘cite’kanite’*. A‘wita‘si’wi'td’te u/’wiyaw’", a*pa- —ere - 30 wikiigo'l‘apa’‘*kwipe’‘se‘kag*". Ca ‘cki’meg upe’‘kwigi‘ a‘aiyd’te*. Kabotwemeguyitug a‘wipi’yitugewinawigi‘tciwdpata’ge’e pyd- “tci'igu‘igu’te® 4Smaiminawdneta’ge‘e tcagi’megu‘u a*minawdpatage™™. Inina’/tydtuge kabo’tw a‘ce’gi‘ce’gi‘cigi ““Tani yaitug 4’‘cikegi neme- to‘sineni’wiwiwen™*? Me'‘cena‘ka‘ wi’na ke‘te’n a‘ki’megu ke‘te’na‘ 35sanagaAtugwan d‘me‘to‘sine’niwig*"*. Agwigé’S mani ke‘te’n agu’- wiya‘a wi'd"tcimo’‘e*tcin™*.’”’ Pe‘ki’megu a‘wa’patag®™. ‘Tani’ya- tug Admu*tcike‘kine’tamdini neme‘to‘sineni’wiwen"™?” 4‘i‘ci‘i‘citi- ‘ate’, A‘maiminawitié‘d’te’ d‘api’‘api’te’ dtuwigiwa‘te a‘*ckwa’ta- meg™,, Kabdtweyitugini pe‘ki’megu a‘ai‘ckamité‘é’te* acita’ ‘ite’. 40“ A’owi ma’ni nana’‘ci witponitkagwiydgini ma‘tci‘a‘pe’ ndweni teigi’megu a’‘cikeg a‘tpeniwen™*. Na’tka netdgimam ume‘to‘sd- neni’mai kiwi‘cikani‘se’tagu“te uwi"tci‘ckwe’*wawa‘i'tca’‘yatuge micHELsoN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 67 That is what the old man said to his children. And soon, it seems, their father died. They themselves fasted earnestly for several years. Throughout every winter they went about wailing and weeping. That, it seems, is what they did. It is what Fine Cloud did. From the time he remembered he followed what he had been told by his old man, the one by whom he had been reared. Soon, it seems, finally once when they weré camping in the fall, they had gone about hunting. Soon, it seems, they stumbled across people on the warpath and they were assailed by them; they defended themselves, it seems, when they and the Chippewa fought against each other. It seems then that Fine Cloud’s sister was hit, though nothing happened to himself. Then, it seems, they turned back. The one who was hit was carried by a horse. It seems that his sister died before (they got back), while on the way. Then he lived alone and began to fast very earnestly as his sister was dead. Well, soon once after he had become a large young man, he examined himself. ‘‘What, pray, is the matter with me that I am not in the habit of accompanying war parties? For now I have experience in fasting. That only is what he said to me when I had a father when he said, ‘You will have a vision so that you will be in the habit of slaying (your foes).’’? And soon, it seems, when a war party departed, he went along with them, it seems, with no other (protection) except his bow and war club. And soon, it seems, they came to where people were dwelling and rushed upon them. He, it seems, missed being injured by those whom he accompanied at the time when he first killed the Indians. Indeed, as soon as he clubbed (one) to death then he mentioned a name. ‘I am called ‘Lightning Mouth,’” it seems, he said, and he threw away his own name and called him- self by another. That, it seems, is what he did. From that time on- ward he began to be so called. He made himself a warrior, for he had nothing on in addition to (his moccasins?). He only used his war club. Soon, it seems, he carefully examined what he had been told from time to time, and thought over it very reflectively, and scrutinized everything. At the time, it seems, he soon was lying down. ‘How, pray, is my life? Well indeed surely, egad, life is difficult. Now, no one indeed will really be told.’”” He considered it seriously. ‘‘How, it seems, might I contrive to learn about my life?”’ So he kept on thinking. He reflected earnestly as he was seated in the doorway where they lived. And soon, it seems, he made a firm decision as he thought. ‘Now we never shall cease being pestered with evil disease, disease of every kind. And my chief’s people’s bones have been scattered about by their foes,” verily is what he bore in mind, for he did not know. ‘How may I contrive to know entirely how my life 68 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 wi'nA nene‘kineta’ge* a‘pawike‘kénetage’’. ‘‘Tani’yitug damu‘tci- ke*kainetam4ani tc%’gi neme‘to‘séineni’wiweni niga’ni wi‘anemi'‘cike’- nugwin™, na‘ka’*tei tea’g a‘co’wime’nodtane me'to‘sé’neniw awi’t i‘a‘pe"tcipegi’‘ckutaga yatu’g**, tani’yatug dmi‘ciponipegi’‘ckutagi 5 netogi’maiman upe’tawan"*?” Ini’yatuge wi’n a‘ci'cita'a‘cige’e wi'n A‘tanetug ‘ke‘tcimaminawita‘ate‘e’ydtug**, dgwi’yaituge wi’na‘ cii’- ‘ki ne’gutenw in 4‘citd‘ite‘e’yatugs*. Me‘cena’*megu‘u na‘ta‘swa- wa‘i’n ini pemi'‘citi‘ite’e’yatug™, a’gwi na‘ta’‘suguni Manenwi’- meg™., Kakabdtweyitugini pe’*k a‘minawéinema*te 4na*tcimonite* 10 a‘d'si’tes*. ‘‘Ma’n aiyd’‘ipi kepagi‘senamagopena wi'ta‘cinanaga- tawinemenag**™,’ ‘iwape‘e yow 4‘d’‘siyan™*. Me‘td‘tcimega’pe‘e ketyena’megu'u wi'cawitipwitug**. I/n atci’yame"te'. Agwigi* ne’gutenw i’n i*tcin™; atpend*tci’meg i’n 4/nowiitc'.” Ini’ydtuge tcea’g acitadite’ in Atta’netug™*. 15 Ki‘anemikegye‘tendimitié‘ite’ ini*tea’‘yaitug i’nA minawdpamate‘e win A‘ckutina’‘siwan 4‘tatcimama'se‘kanite‘e’yatug®*. Inimatca’- ‘yaituge wi’na ki‘cinegutaiyagitaé‘a’te’. ‘‘Manigaé’* wi’na me‘ce’na‘ amu‘tcike‘kénetamani ma’ni neme‘to‘sineni’wiwen 4‘cike’nugwan™". Agwi yo’ wina ke‘kineta’manin atkwapya‘se’nugwini nepemate’- 20 ‘seniweni‘tca‘megu™. Ma’n 4a‘wa’pyikegi niya’w*", na‘ka’‘tci tcinawii/magig dgwi’megu ke‘kinemagini niga’nl wi‘anemi‘cigenigwan ume‘to‘sineniwiwenwaw’". Na‘ka’“tci mi‘ckuta’megu netdgima’- menan A‘cita‘cita‘ci'kdgute atpendwendtan™*. Inu’g agwi’megu‘u . ke‘kineta’manin ami‘ciponitka’gwigwin™.” Ini’ydtug a‘cita‘ate’e’- 25 yatug*". ‘Wi’n a‘ckime‘to‘sineniwita wi’na na/‘*ka wi’na kakabd’tw i‘pya*tcimawiniwugu‘tci me‘to‘sineniwa‘t 4‘pya‘tcindine’‘segu‘tc™. Tani’yatug Ami‘ciponi’*kagu%te'? Agwi’megu ke‘kdneta’manini mani’ migwi‘e me‘cena’i ke‘te’na yitu’ge ma’ni na’md"tcigi ke‘kinetamati’‘soyani kago"*.” Ini’ydtugegé* wi’n Atcita‘ate'e’- 30 yaitug**. Inina‘tca’* yatuge wi’na kitcimimé"tcigi’meg a*ki‘cinegu- taiyagita‘ite’ Inina‘i’yadtuge wi’n d‘pemi‘ata‘penage‘e’yatuge ke’‘ke- ‘ciwi wi’n A‘ckutadnd’‘siwan 4‘cigwike‘cdw4’‘cini*tc", winai’yatug inina* winai’yitug a‘pemi‘ca‘cé‘kunage‘e’yituge wi’na ke’‘ke‘ciw*™. Oni’yituge wi’na ki‘cike‘ce‘ciwigwinute‘’e wi’n a%tca/‘megu winai’- 35 yatug a‘peminawatenate‘e’yatug anendtawi‘an une‘sé’mA4wani winai’- yatuge na’‘ina‘i witpemi’nagwa‘tei wi’na wi'kikiwawd’gi‘to“te u’wiyawi nanawa’*kamegi wi‘kiwita‘cinandtwa’wi'tag u’wiyaw™". Ini’yatuge wi’n A‘nawa“tcikakanodna’te’e wi’n ume‘cd’me'san A‘cku- tind’‘siwani wi/n™, “Ma/ni wi’ndanugi wi'wipwawigi’‘toyani 40 niya’w*", inu’gi neme‘come'se®. Mana*tcat ayi’gi ki’na ketata’- mé‘ene nena’‘kunim™*; ad‘nawa‘tci‘ataméi‘enagowe nene’‘simaw i‘pawi"tca‘ike‘kane’taman A‘cikenugwini neme‘to‘siineni’wiweni niga’n"™*, Mo‘tci’megu negute’nw 4’‘wApag a‘pawike‘kine’taman"™. Ini*tca'i witkiwitutwawagi’‘toyani wa/tei nand’‘ckwe na/‘kina 45kwdpenamonani neta’/‘kunim inu’g*". Natka’tci wi’na tcina- micHELsoON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 69 will continue to be in the future, and how may the people who dwell without who ever speak annoyingly against it, how may they contrive to cease to speak annoyingly against my chief’s fire (i. e., town)?” That is what he, Lightning-Mouth, kept on thinking as he lay down meditating very seriously, it seems. He did not, it seems, think of it merely once. Why, it seems, he kept on thinking of it for several years, not several days, but many times. Very soon, it seems, he earnestly considered what his father had said. ‘‘‘ This one has been placed here, it is said, to watch over us,’ my father used to say. It seems as though he most certainly was in the habit of speaking the truth. That is what he said to us. And he did not say it (merely) once; that is what he always said.” That, it seems, is all Lightning- Mouth thought of. After he continued to think fixedly then indeed, it seems, he con- templated the Spirit of Fire as he flickered there. At that time, it seems, he made adecision. ‘‘ Well, this is how I may learn how my life is. For I do not know for how long a span my life is indeed deter- mined. I, indeed, do not know how this my body started its growth, nor do I know how my relatives’ lives will continue to be in the future. And it has happened that our chief has been afflicted with diseases. To-day I do not know how he might cease being so afflicted.”” That, it seems, is what he thought. ‘‘And when the first mortals came to be seen by the people they began to be slain one by one. How might that be stopped? I do not know this, (yet) perhaps finally surely I might come to know something about myself.’”’? That, it seems, is what he thought. Verily at the time, it seems, when he really came to a decision, at that time, it seems, he started to pick up charcoal, the Spirit of Fire as he lay in spent ashes, and started, it seems, to be gen- erous (?) with the charcoal. Then, it seems, as soon as he had black- ened his face with charcoal then he first started to fetch his Indian tobacco at the time he was to depart going about wailing in the wil- derness and going about seeking life with his cries. Now, it seems, he stopped to address his grandfather, the Spirit of Fire. “Now, my grandfather, this day I shall begin to wail. Verily I also give this my tobacco to smoke; I stop to give you asmoke because I do not know, indeed, how my life will be in the future. I do not know even a single day. That verily is why IJ shall go about wailing, and that is why I also blindly scatter my tobacco for you to-day. And I do not know whether I shall continue to be related to my relatives, nor do I really know how far our lives extend. That verily is also why I go about wailing to-day, my grandfather, Spirit of Fire. And because my chief is annoyed with evil disease, because I do not know how he could contrive to cease being so afflicted. That also is why I go about wailing to-day. Moreover, as my chief kindles a fire for (Le., 70 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 wimag d'piwike'ki’nemagi wi‘anemitipa‘kwagomag*", a‘a‘kwi- ‘se’nugwini neme‘to‘sineniwiwenendn d‘pawi"tca‘ike*kine’taman™. Ini*teat ayi’gi wi'kiwitutwiwieitoyani niya’w inu’gi neme’‘c", Atckuté/ni‘siw’*. Natka’tei wi’na netd’gimaima wii/“tei pegi‘cki- 5 ‘ka’ ewigwini ma‘tca‘pe’niwen™, a‘pawi"tca‘ke*kinetamawag ami‘cika‘ckiponitka/ewigwin®". I/n ayi’gi witkiwitutwiwagi’ ‘toy ani ni/nanug™"™, Natka’tci netd’gimim a*pe‘tawana‘te ume'‘to‘sidne- nima‘", utd‘ckina’wima‘", utd‘kwaiyoma‘, na’tk utapend’*sema‘ ai‘a*pe‘tcipegi‘ckuta’mawu‘tei ku’tag anaitowa’ni"tci® A‘pawi*tea‘ike- 10ka&ne’taman®. Ini*tcai witkiwitutwiwiegi'toyani nanda/watkam™". I’n ayi’gi ki’na wittci’t satkata’monani nene’‘simaiw™*. Catcki- “tca’* né‘kina pemate’‘siweni ki‘ininetamawi nene’‘simaw™*; ca‘cki- ‘tech tama’ge'cagi ‘nd‘ci‘sema’ ki‘i/ne‘taw inu’gi nand/‘ckw a‘ta- ‘clwita’monani ta’‘swaiyagi ‘utwawagi’‘toyani niya’w*".” 15 Ini’yatug A‘ci/nawa‘tciwitamawa‘tei nand’*ck**. Ini’yatuge wi’n i‘peminowiwi'te‘e wi’n aiyo’i wi’n A‘kwi’“tea‘kig a*kiwin ano‘ckweki- wi'ina‘inaté’mute’te nand’‘ckw 4‘kime‘ckime‘ckine’tca‘te", witke’- kanemi‘wagaé* aénapi’nigwini manetowa‘*. Nano‘ckwe’megu a‘kiwi- kwaépakwépa‘ka*te une‘sé’mawani kiwikegaté’mu*tcin"™. Me‘cena’- 20 ‘megu ya’tuge wi’n a‘ka’nipepOd’nw ia‘ke‘tcima‘katawitd‘te’e wi’n™*. Me'cena’‘megu na‘ta‘swawa‘ine’yitug a‘tpemapena‘to"te a‘pawi’- megukiéigo‘iminawadneta’ge’. Kakabotwe’yaituge me‘cemegu kigod* ai‘wipi'sa‘kawitd'te’e wi/n™. Kegaiya‘1 me‘ce’megu miya’ckagini kagd* a‘sa‘katwatd’te’*. Kegaiya’tyatug a‘maiya‘ckawate‘e’yatuge 25 me‘tegwine’niwani negu’t a‘i‘cina‘a’giini"tei ~me‘tegwine’niwani nand’- ‘ckwe wi’n a‘ta‘cikakanone’ ti‘su%te a‘ta‘cipapagikanagiewatawate’™. “Na‘i’ neme’‘c™, a‘pawiku’‘winake‘kaénetaman 4‘cike’nugwani neme- ‘to‘sineni’/wiwen i/ni wa‘tei nand’*ckwe wa‘tei kiwitanwdwigi’- ‘toyan"", teagi’megu tcina’wimag a‘pawiniganikekié’nemagi wi'‘i‘ci- 30 tipa’‘kwiwi"tcime‘to‘sénenimawagin"™"; na‘ka’‘te a‘ci‘ka’gwiyage ketemagi‘e’gwiyage ma“tci‘atpe’néiwen Ami‘ci‘tca‘iponi‘kagwi’ wagiin ni tea’g a‘pawike‘kdne’taman Ami‘ciponi‘kagwiwagini tea’gi ki- yutwawiigi’‘toyain™*. Natka’‘tei netd’gimam 4‘ca‘pe*tcipegi‘ckuta’- magu°te upe’‘tawani tea’g andtowa’nittci®™. Motci’megu wi'na- 35 iwitd'sa’wiyan ditagawa/taman®™, I’ni tea’gi wi*tei nandwa’kamigi kitanwaiwagi’‘toyani niya’w""*.” Ini’yatuge wi'n atcawi’te’*. Wi'n atpawikigd‘i'cike'kanetage' u’wiyawi wi‘tei kiwikutagwiwigi'totet u’wiyaw"". A‘kiwi/ydtuge- kegakegatiémute® uta‘*ku/nimani winai’yitug**. Tedgi’megu A*cite- 40 ‘ka‘so’ni*tei me‘tegwineniwal tcea’g A‘cina‘a’ginitte A‘tcagi’yatuge windn a‘tcigikakanoneti‘su’te’’, d*tcedgi/yatuge'sa‘katamawate'‘e’- yaitug**, iInagé* &‘pemiwitamawA‘te dnd’netag u’wiyaw™. A‘pawi’- yadtugeke‘kainetamati‘su’te’ ume‘to‘sineni’wiweni yatu’ge waA/“tci ka‘cki wi’na kiwimidmatyo‘kata’ge’*. Neguta’* a‘tpemwawi’gi'to"te 45u’wiyaw’*, Neguta’‘tyatug a‘me‘ku‘cka’ge* a‘sen™*. Papegwa’ micHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 71 has a town of) his peoples, his young men, his women, and his children ever do those who speak a different language speak against it, (and) I do not know (how this might be stopped). That verily is why I shall go about wailing in the wilderness. That also is why I burn my tobacco for you. You, too, must bless me merely with life for the sake of my tobacco; verily you must merely mercifully listen to me (thinking) ‘it is my grandchild’ as I blindly to-day tell you the various causes why I wail.’’ That, it seems, is what he stopped to blindly tell him. Then, it seems, he started to go out, and he went about here on the top of a hill wailing blindly with his hands open, for he did not know where the manitous were located. He blindly went about scatter- ing his tobacco which he had with him as he went about wailing. Well, it seems, he fasted earnestly all winter. Finally he continued to starve for several years, as he had observed nothing. And very soon, it seems, he began to make burnt offerings to everything. Finally he made a burnt offering to everything he met. Finally he met a Tree Spirit with a certain bark and blindly talked of him- self as his tearsran. ‘‘Now, my grandfather, because I do not know how my life is, is why I go about weeping blindly, and because I do not know whether I shall exist as mortal with everyone to whom I am related; moreover, because evil disease which makes us wretched thus vexes us, and because I do not know anything whereby we might cease to be so vexed, is why I go about wailing. Moreover, because all of different languages ever speak annoyingly against my chief’s fire (i. e., town). Indeed, I even desire to become an accomplished warrior. For all these reasons is why I go about in the wilderness wailing. ”’ That, it seems, is what happened to him. Because he did not know anything about his life is why he went about suffering and wailing. He went about, it seems, with his tobacco, wailing. He spoke of himself to Tree Spirits of every name and bark, and made burnt offerings to them all and began to tell them what he thought of himself. Because he did not, it seems, know about his life is why he was able to go about wailing fearfully. He kept on wailing 72 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 ni‘ka’tei wi’n a*‘ta‘cinand’s kanagigwii‘tawate‘e’yatug*: “Na‘i’, neme‘cd’me's“, neketema’ge‘si ni’ninug*", atketemagime- ‘to‘sineniwii’‘iyan a‘pawike‘kainetamati‘'so’‘iyani nigani wi‘anemi‘ci- 5natikenugwin™. I/ni watei kitanwawigi’‘toyani niya’w a‘natawa- netamati’‘soyain®. Na‘ka’“tei teagima‘tci‘a‘pe’niwen A‘kiketem4- gi‘e’ewiyag*. Kakabd’twe tani’yitug ami‘cika’‘ckiponitka’gwiy4- eke? T/nitca® inu’gi witutwawaegi‘toyan™’. Natka’te atutdgima’- miyan 4‘a‘petuta’magu"te 4‘co’wimendtanwe Awini‘tci'l me‘to‘sine’- 10niwa'", A‘pdiwike‘kiinetamawag dmi‘ciponotama’gugwin™. Teagi- megoni waitwiwagi’‘toyan inu’g*". Nina md‘tci’megu kabd’twe waiwa’“tcl pemu’tiyage tea’gi wi‘pe‘cku’nawi‘tci ni*tci’ckwe“*. Tcagi kiwi‘utwiwigi’‘toyan inu’g*"*,” Tecaigi’megu éi‘inape‘ki’‘cini*te a‘sendapineniwa‘i’yituge wi’n 15 i‘tpemikakanoneti'su’te‘e wi’na nanod’‘ckw 4*pemi‘ciwitamawa’te‘e winagdé® finé’netag uwiyawi’yatug**, a‘tcdgiwita’mawa‘te a*‘pi‘tci- ketemagyainig u’wiyawi witketkainemaé‘wigaél pemi‘inapi/nigwini manetowa‘. Nand’‘ckwe wi’n a‘kiwinandatwawia‘tag ume‘to‘sineni- wiwen", ai‘kiwiketeketemagatému‘te andwaé’‘kamig®". Tcagi’megu 20 kaigd’1 ta’‘swi miayaga’patag 4‘peminand’‘ckwekakanone’ti‘su‘tci wina’megu fnié’netag*". Ke’‘tcinéw a‘pemiwita’mawawa‘te 4‘cina- tawd’netag*", a‘natawike‘ké’netag u’wiyawl wa“tci kutagapend*- to’te’ u’wiyaw*". Teaigi’megu mimi’‘si‘si’/poOwani miya’‘ckagin i‘pemipagina’te’ uta‘ku’nimani ydtuge wi’n™*. Padpegwai’yitug 25 itwipatota’ge’ ume'to‘sineni’wiwen™*. ‘“Inigdi’ witutwiwagi’*to- yan", neme‘come’‘setig®*. Ketemi/nawig™.” Ini’yatug atcawi’te’*. Kakabotwe yitugini me‘cena'i ne’gutenw i‘nepaé"tcimute’e neguta’/‘megu‘u a‘te‘tci/megu nanawi’megu ta‘ci kabotwe’yétug*", a*aipatwa’te’’, uwiyd‘ani’megu A‘niwa’te* anegwa- 30 na‘kwa’tenig d‘kete‘ckwinutdgu’te® uwi’/yi‘an 4‘kanonegu’te’’, a%- napa‘wa’te’*. Ke‘tena’megu kabd’tw 4'‘td‘ki‘sa’te’*. Ke'tena’- megu yatu’ge pe‘ki’megu a‘painegwa'ci’te’*. Me‘cenatmegu’yituge na‘ta’‘sugun d‘nepa’te’*. Inina’* yatuge na’‘k atcita'a’te’*, “Ini’ya- tuge me‘cena‘ a‘katawitcigimenu‘tagu’‘siydini ma’ni mene’‘s dine’gi‘k- 35 wag*"; i’n a‘katawi’yatuge manetowag i‘katawi’yatugendnodta’wiwa- ttc,” a*citdite'e’yaitug*. Inina’tydtuge pe’*ki nak a*a/“tciwiip- wiwi’gi‘to"te u‘wiyaw™'. Pe’‘kimegd’ni pe’*ki me‘ce’megu kigo'i nitagin in a‘ta‘ci‘sa‘ka’‘wi'to‘te. Ta‘swi’megu ta‘swi nitag aiyo‘ A‘ki’g &‘sa‘ka‘wii‘tote‘e’yaitug™*. Ma*tci’megu tea’egi ta/swi niwa- 40 “tei mima*tci’ni‘tei’ uwiyé‘as. Kabodtweyidtugini kakatawipa‘ki'ta- penaé‘to’te‘e negutal ta‘ci kabo’tw a‘kandnegute‘e’yatug uwi’yd- ‘an’, ““Na‘l’, no‘ci’"'*, ponwiwigi'tonu kiya’w’*. Keki‘ciku‘itcagi- no’tagu‘s aiyo’1 ma’n a’‘k inegi‘kwag"™"*. Nina*tcati keketeminu‘ton inu’e**, Wapaminu no‘ci’*",” dtigu’te’’. Ke'te’n a'pe'setawa’te‘ cekwekaka’notag a‘se’n A‘ta‘cipapagi- micnetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 73 some place. Some place, it seems, he stumbled over a rock. And at once he blindly spoke to the rock with his tears flowing, it seems: ‘“Now, my grandfather, to-day I am wretched, for I have a wretched life, as I do not know how my life will continue to be in the future. That is why I go about wailing, as J desire to know about myself. Moreover, every evil disease makes each one of us wretched. How, pray, might we very soon be able to cease being pestered with them? That, verily, is why I go about wailing to-day. Moreover, I have a chief, and he is ever spoken against by the peoples who live without. I do not know how he could cease being spoken against. For all these reasons is why I go about wailing to-day. Even if soon I and my foe face each other and shoot at each other, every one of my foes shall miss me. For all this I go about wailing to-day.”’ In order, it seems, he spoke of himself to Rock Spirits of every hardness, and blindly started to tell them what he thought of his life, it seems, and told all how wretched his life was, as he did not know where the manitous were located. Blindly he went about seeking his life with his wailing, and he went about in the wilderness ever wailing pitifully. He began to talk blindly of himself to every- thing which appeared strange to him, and to tell what he thought of it. In person he started to tell them what he desired, and the reason he suffered and starved himself was because he desired to know about himself. Upon all very great rivers which he met he proceeded to cast his tobacco, it seems. ‘‘And that is why I shall go about wailing, my grandfathers. Take pity upon me.” That, it seems, is what happened to him. Very soon, it seems, finally once he cried himself to sleep some place far off in the wilder- ness, and soon, it seems, he saw some one there, he dreamed, and some one peeped from the brush at him while it was cloudy and addressed him, so he dreamed. Surely he soon woke with a start. Surely, it seems, he became very wide awake. Finally, it seems, he slept for several days. At that time, it seems, he again thought, ‘Now, it seems, finally I am nearly heard with pleasure by all the extent of this island; now each one of the manitous, it seems, has nearly heard me,” he thought, it seems. At that time, it seems, he again began to violently renew his wailings. In the same way he made a burnt offering in profusion to everything he saw. He made a burnt offering, it seems, to every single thing he saw here on (this) earth. And each and every living being he saw (he made an offering to). Soon, it seems, when he had very nearly starved himself to death, at some place he was addressed, it seems, by some one. ‘‘ Now, my grandchild, cease wailing. Indeed, you have been heard here the entire extent of this earth. Verily I bless you to-day. Look 66112°—30——6 74 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 i‘nendtiiwinite’e’yitug**. ‘Pe'ki’megu keketeminon®. Agwi"tci'i wi’witepl wi'inineme’ninin inu’g 4‘ketemi’/nonin®*. Inugi*ted'i keme‘to‘sineni’wiwen a‘kiwi‘utwiwigi’toyani ki'tipa'tku'ckatca*", pa‘ci’‘megu wi‘andna’maiyan™. Natka’“tcima’niwitwiwiiel’ ‘toy ani 5 tea’e a‘pe’niiwen"*. Ayigi"tcd* ini kitmaimiwiinetamon Atketemi’né- nan", Tea’g a‘pawike‘kinema‘tci tcina’wimat a‘kiwi‘tutwiiwiei’- ‘toyan®*. Inu’g i/ni keke'ké/nemen iitketemi’ndnan™", Tea’gi ma’- na ketd’gimim a‘piwike‘kineta’mawa"te upe’*tawani wi'i‘cige’nig- win. Na‘ka’te a‘ci‘a‘pe'tcipegi‘cki’megutci kutaga‘i me‘to‘siine’- 10niwa‘, fiyi‘g ini ketend/nemen®*. Md‘tci’megu pawipd’nitage ketd- gimawani wina’megu ‘d nai’yanenwi wi'd/wutam™®, J’n dniine- menin inu’g ii‘ketemi’nonan™*. Na‘ka’‘tei tépa’tamani negu’twa- pyagi keteni’nemen &‘ketemi’ndnain inu’g*'*. Agwi"tca’i wii’witep inineme’nanin &‘ketemi/ndnan™*. Mani‘tca'i pamime’‘kitsegi ma’n 15 a’‘ki ne‘ki’megu dne’mi‘a‘ki’wi’wigiin®", aitpetatkamigi’meeu, atkwi- ‘se’tonan a‘ketemi’/ndnan™", Ne’‘ki wi‘tanemitipwi/miga‘k inu’gi ma’n idniinemendn®™*. Wi'anemi*tca‘i‘a‘ko’wime'to'sineni wigwina wi anemi‘tca‘imime‘kwiineta’mugwina*tea, inattea’ ina witane- mika’‘ckowata pemate‘siwen™". Natka/‘tci witanemipane’‘ckagwitte 20 A‘pe’niwenwi ni’negutenwi na/‘ka wi'anemi‘a‘pi‘ta’mugwina ma’n dinine’menan dinemime‘kwine’titig™*. Na’‘ka wi‘anemime‘kwine- mi’wanini wi‘anemipyditenamawi’wanini kago‘i witanemi‘tca'ina- na‘ine*tcéta’/mugwina wi'wigi*tcine’tcatama’wigwina ‘i/na*tca* fiyi’g i’ni wi'anemi‘u’tenag ume‘to‘siineni’wiwen®, na‘ka/¢te i/ni 25 wi‘anemipane’‘ckagwittec a‘peniwen®*, Na’‘kani witu‘tcika‘ckiw4- ta’‘siwittci wi'wigisigwina wi'kegye'tendmiti’‘agwiin™; mna‘tca* inan™. Natka’“te inemime‘kwinemi’wandni wi'anemiwigiitatama’- wigwiina ‘i’na wi‘anemi‘u’tenagi pemite’‘siwen®"; ni‘ka’“te i’n nii’ne- gutenwi wi‘anemipane’‘ckagwi'te a‘pe/niwen®®. Ini. Ma’n atcike- 30 temi/ndnan inu’gi mani‘tea atmawike'kyawa’‘kyi‘cigi ma’na Me‘sa- ‘kami/gu'kwiw™*. Wa’te atkwapyii’‘tonini ma’n dinine’menan™". Na’ka ma’ni ki‘ce’gw atke‘kydwagotig Atkwi'se’tonin A‘ketemin6- nan®, Na‘ka’*te a‘kwimane‘senowiinetamo’wagini neta‘ki’menini na’‘ka neki‘cigu’mendn ini‘tca‘i tane’‘siyigwe mimigwii'ca’wi wi'wa- 35 wi'tamigwe ki‘sOnwawi wi'pawikiwimini‘cigwigdpaiydigwe tca’e*". Anine’menan®". A’gwi ki’na ne’‘citka ketemi’nonain™*. Negu’ti- “teil mi‘son dnegi‘kwiketemi/ndnini itketemindnini wi‘pemine‘ka’- mugwina‘tcat man jinine’menan™, Ina‘tcat ina tanemika’‘cko- wata taswaiyag 4nidne’menin witanemitipwat**. A’gwi wi’na 40 note"*kanawi wi‘poni‘ka’manin dndne’menain™*. Wi‘anemi‘segi‘ki- me‘kwiéneta’mugwana ‘ina‘tea’‘ina wi'wigi‘tciwetdt u’wiyaw™". Ce- wii/nanugi ma’ni ni’n &*kand’/nendin Agwi na‘i’kegin &‘neguti’‘iyan™, micHEtsoN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 75 at me, my grandchild,”’ he was told. Surely as he listened to him, it was an Indian, it seems. “I bless you exceedingly. Verily I shall not bless you for a short time when I bless you to-day. Verily to-day as you go about wailing for your life, you truly will attain its span, even until you are old and feeble. Moreover, every dis- ease is why you (go about) wailing. Verily I also will that away from you when I bless you. And because you did not know about each and every relative was why you went about wailing. To-day when I bless you I grant you to know that. And you do not know what will become of this your chief’s fire (i. e., town). Moreover, as he is ever spoken against by other peoples, I also bless you that way (i. e., that this should cease). Even if he does not stop speaking against your chief’s (town) instead he will curse himself. That is how I bless you when I take pity upon you to-day. Moreover, I bless you with one slice, of which I am fond, when I take pity upon you to-day. I do not bless you for a short time when I take pity upon you to-day. Verily as long as this earth which is spread out con- tinues to be an earth, forever, is the limit I set to the blessing I have bestowed upon you. So long will the blessing which I have bestowed upon you to-day continue to be valid. Verily whosoever shall exist as the last generation, whosoever shall continue to remember (this religion) from time to time (i. e., hold the suitable ceremonies), he verily is the very one who will continue to be benefited with life. Moreover, each time disease shall continue to miss whosoever shall continue to sit down (and take part in the ceremony) when this way I bless you is remembered (i. e., suitable religious services held). And whenever you shall continue to remember me, and whenever you shall continue to extend any (offering) to me, verily whosoever shall continue to properly handle it for me (i. e., serve as a ceremonial attendant in gens festivals), whosoever shall carefully handle it for me he also then will continue to gain his life; and moreover, disease will then continue to miss him. Moreover, he will thereby then be able to become a warrior, that is, whosoever shall be careful and whosoever shall think convincingly (i. e., put his mind upon it); he verily is the very one. Moreover, whenever you shall continue to remember me (i. e., hold suitable festivals for me), whosoever shall continue to carefully eat (the food) for me then shall continue to gain life; moreover, then each time disease shall continue to miss him. That is all. Verily the way I bless you this day is when this Mother- of-all-the-earth attains old age. That is why I place a limit to the way I bless you. And when this sky hangs with old age is the limit I give to the blessing which I have bestowed upon you. Moreover, whenever we think of ending our land and sky with war, if indeed you are then there you shall tell them fearlessly (?) so that you and your gens shall all not stand around with shamed faces. (That is) 76 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 Agwi tipi’gigin™. Mana‘ka‘tcai ki’‘apena witmawiwitamawagwe negu’t iya‘ma‘ api’ta ka‘kinawa’te‘sit*.”’ Ini’yaitug ite’p wi'itciwenegu’te’e yituge wi’n™. Tya’t atpya- negute* a‘ciwe’negu"te a‘kanona‘te"™, “Na‘i’, ma’na inu’gi kdo‘ci- 5‘se’menana neketemi/nawaw 4‘a‘samikiwikutagwawi’gi'to“te", ume‘to‘sineni’wiwen a‘kiwi‘utwawa’gi'to‘te", a*pawike‘kianetag ume‘to‘sdineni’wen™*. I’ni"tcati wa‘tci ketemi’nawag™. Ke'tena’- megu tipwiw d‘pawike'kd’netag A‘cigenigwin u’wiyaw™". Inu’- gi‘tca® a*inona’maéweni’wining 4né’nemag*". Na’tka wi'mami- 10 waneta’mawag aA‘peniwen™*. Natkate a‘utdgimami‘te 4*‘nene- ‘kénetamawa‘tc da‘pe*tawanani‘te utd‘ckinawima‘ i’‘kwawa‘ ape’no‘a®*, Ayigi’megu i/ni neteninemawa wi‘piwi‘uwi’ya‘anika- ‘ckité‘ame’gowa‘tc". Mo‘tci’megu ne’guta‘ a‘co’wimendtane kago‘ i’gowat", witpipdno’wanittc’. A'cipegi‘ckuta’magu"te a‘utdgima- 15mi‘te’, pawipdno’wanite wina’megu nai’y4nenwi wi‘awuta’mini- tte, I/n dni’nemagi ma’n anemime*to‘'si/neniwa ko‘ci'se’mendn ai‘ketemi/nawag™*. Na‘ka’“tei ni’n dtmanetd’wiydni negu’twaipyag a‘a‘*kwine’taman™; i’n fyi’g a‘ko’wi netu‘tci'se’tawawa wi‘'anemi- ‘cindpa‘ku’‘kwawag*"*. Agwi"tca’i wi’witep iniine’magin™*. Mani- 20%tca® kina’na keta‘ki’menan 4d‘mawike‘kyawa’‘kyi‘sez a‘kwa’- nemag*"; ne‘ki wi‘anemi‘a‘kwitaépwiamiga’tenig*™"™, ” Ini’yatuge win Ati’nite‘eydtu’g**. Ki‘citcaga%tcimo‘etini’te‘e yitu’g*, “ *O’pe'ki’megu ke’menwaw a‘ketemi’/nawa*tci ko‘ci'se’- menan™. I’/ni yow A‘ciwita’mondagwe wi’na kitcimama”tci‘ata 25wi’na me'‘cena’i yd’we ne’gutenwi winagié’* ydtuge me‘cena‘ ai‘minawdnema’te® 4*ki‘cipagi‘sena’te‘ a*a‘sami‘tca’‘tyditugekw4- ‘kwawitca‘kwi'setawa’te‘e me‘to‘sineni’wiwen"™. Wa/tci me‘cena‘l ne’gutenwi pawiki‘saténeme’nago“; wa“tci tca’gi mawa‘tcime’- nago* 4*‘wi‘d°*tcimo’‘enagw a4*mamato’menagwe wi‘kiketemi’- 30nawagwe ki‘ci‘a%tci*. Inugittcat ki’n acike‘tcimenwa’wiyan itketemi’nawa‘tci ko‘ci'se’menan™*. A’gwittcdt nétni’/n a'te‘tci Wi'indénetamonanin inu’g and’nema‘te a‘ketemi’nawa‘tci me‘to- micHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 77 how I bless you. Ido not bless you alone. Verily I bless (this) one gens (to which you belong) in its entire extent when I bless you; (that is) whatever (member) follows the way I bless you.’ Who continues to speak truthfully verily is the one who shall continue to be benefited in as many ways asI bless you. You must not abandon on the roadside the manner in which I bless you. Whosoever shall continue to follow (my blessing) and remember it (i. e., hold suitable worship), he verily is the one who will lead his body carefully. But when I now speak to you to-day it is not right, for I am (but) one. It is not the right (number). Verily we must go yonder and tell one who is seated yonder and is in a well-known place.” Then, it seems, he was led thither, it seems. When he was brought yonder, toward which spot he was led (the manitou who accom- panied him), addressed (the other manitou), ‘‘Now, to-day I bless this my grandchild because he has gone about wailing and suffering too much, because he went about wailing on account of his life, for he did not know about his life. That verily is why I bless him. Surely he speaks the truth (when he says that) he does not know how his life is. To-day verily I bless him with feeble old age. More- over, I shall will disease away from him. And he has a chief, and he remembered that he kindled a fire for (i. e., had a village of) young men, women, and babies. I also so bless him that no one shall be able to overpower them. Even if they are told something by those without somewhere, the latter shall cease speaking. As he has a chief (and his chief) is spoken against annoyingly, if they do not cease speaking instead they shall curse themselves. That is how I bless this our grandchild, the future person, when I bless him. Moreover, I am a manitou and think much of one slice; so I also for this reason grant it to him as (my) last (boon) so that I shall continue to repay his kettle. Verily I do not bless him for a short time. Verily when this our earth lies old is the limit of my blessing; for so long shall (my blessing) continue to be valid.” That, it seems, is what they said to each other, it seems. When they have told each other all, it seems (the second manitou spoke), “Qh, you have done very well in blessing our grandchild. That is what he who made him to move (i. e., gave him life) said to us in the past when, it seems, once he finally observed that when he had given life to (the people) he verily made life to be altogether too short. That is why finally he did not dislike asking us; it is why he called us all together to tell us to bless each one of those whom he had created when they worshipped us. That is how, indeed, you have done very well to-day in blessing our grandchild. Verily I shall not bless differently him for your sake to-day than the way you 5 Translated rather freely, 78 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 ‘sineni’wiweni wi'tdipa’‘ku‘ckag*", a‘andnamaweniwinig 4‘ina’- nema‘te". Ayi’gi ni/na keteninetamon®. A’gwi ni/‘nin a‘te’‘tci wi'inine’magini kd‘ci‘semena’n a‘ketemi’nawa‘tc™. Na‘ka’“tci witmaimiwineta’mawa‘te a‘pe’niwen". Ayi’gi ni’n i/ni ketendne- 5tamon®*, Naka tea’g utdgimaiman upe’‘tawan Aa‘cipegi‘ckuta’- migu‘te A‘co’wi me’ndtane me‘to‘siineniwa‘’l na’ndta wi'a‘kwitd’- ‘ani*te; pawika‘ckipono’winite nalyinenwi’megu wi'awuta’mini- Sto"; iSndi’nematte’. Ayigi nin i/ni keteninetamodne ko'ci'se’- menin™, Na‘ka’“tei negu’twapydégi taipa/tamani wi‘anemi‘cina- 10 pa‘ku’*kwawa‘te a‘iné’nema‘tc’. Ni’n dyi’g i’ni netené’nemaw™*. Agwi‘teit na/nina wi/witep inine’magin 4‘ketemi’nawagw ditackiketeminu’‘tawa‘tc. Ayi’gi*teat ni’na witanemi‘u"tci‘atama’- ‘yani me‘kwinemenagwini na’‘ka wi‘anemi‘citipe’‘siyagwe kago‘a* Anemipyitena’modnagwe kago’**. Ta’ni wina wi'l’‘cawi'tci 15 wi‘pawi‘anemime‘*kwine’menag*”*? Na’ina‘i me‘kwéneme’nag- wini wi'tane‘kwapi‘ta’mugwiin ini wi‘anemi‘utenama’ti‘sutci pemate’‘siwen™, na‘ka’*tci nane’gutenwi wi‘anemi‘cipane’‘ckagwi- “tei kiwigipdmiga’tenig a‘tpe’néiwen™*, na‘ka’“tei nédnegutenwi wi'u‘tci‘anemi‘cipane'ckdgwi'te*, na‘ka’*teci wi'anemitagwa‘kun- 20 amodnowagwin"™", wi‘anemi‘tca‘iwigdé"tcinana‘ine*tcata’mugwan i’ni wi'anemi‘u’tenagi me‘to‘sineni’wiwen®, na‘ka’‘tei witanemi- ‘cipane’‘ckagwi'te a‘pe’niwen™*. Cewé’n a’gwi tapi’kegin inu’gi tipigiyagwin™". Mana‘ka‘tca® na‘ka’‘te a’‘awittci kegyetkinawa- tapi’ta ki‘i‘ciwe’napenaA wit'mawitandtotamawagwe ta’‘sondg 25 ininemagwe ko‘ci‘semenan™*. ”” Ini’yiituge natkate a*a*tciwene’te’*. Tya’* pagamiwene'tci na‘kai’yitug™*, ‘Nati’, neketemi’nawaw™*. A’ewi tipigi’ydgin ‘itni’ciyag’’. Ata‘samikiwikutagwiwé’gi'to"tei wittci ketemi’na- wag". Agwittca'i wi’witep iniine’magin™. Me‘to‘s&neni’wiweni 30 wi'tapa’‘*ku‘ckag™; na‘ka’“tei wi'mamiwdneta’mawag a‘pe’ndiweni neteni/nemiw a‘ketemi’nawag*"*; na‘ka’“te &‘utdgi’mami‘te: kagd’i ta‘ci'ita’/magute nando’ta wi'a‘kwitddnitc". In Ayi’gi netend’- nemaw™*, Natka’tci negu’twapyigi netend’nemaw™*. I’n dnag*!*,”? “Tnugi kemenwawittcat a‘keteminawa‘tc’. Nin dyigi’megu. Ta‘swaiyag aninemigwe ni’n dyi’g*". Pemate’siwen d‘indne- migt”*; na‘katei wi'mamiwdneta’mawigw a‘pe’naiwen 4 indne- mig*"*; naka kégdi tatci‘itamagu’te’ a*utdgimami‘tci nand’ta wi'a‘ko’wani'tc", witpawitaipwani"te", pawika‘ckipGnowdnite nai- 40 yinenwi’megu wi‘dwuta’mini‘te dtindnemég*”*. Ayi’gi ni’n dnine- or MicHELsonN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 79 blessed him to attain (his allotted span of) life, when you blessed him with feeble old age. I also so bless him for your sake. I shall not bless our grandchild differently than when you blessed him. Moreover, you shall will away disease from him. I also shall bless him so for your sake. And as his chief’s fire (i. e., town) is spoken against annoyingly by all the peoples from without, these shall end their thoughts prematurely (i. e., be unsuccessful in their desires); if they are not able to cease so speaking instead they shall indeed curse themselves; that is how you blessed him. I also bless our grandchild the same way for your sake. Moreover, you blessed him (with a promise) to continue to replace his kettle (i. e., grant in return for his food and worship) with one slice, of which you are fond. I also bless him that way. Verily I also do not bless him for a short time when we bless him, when you first blessed him. Verily I also shall thereby continue to smoke when- ever he remembers us (1. e., holds worship), and we shall continue to be satisfied with any little thing if he continues to offer us anything. Pray how shall it be that he will not continue to remember us? At the time whenever he remembers us whosoever shall sit down to the festival shall in that way continue to gain life for himself, and each time disease stands about it shall continue to miss him. More- over, each time it thereby continues to miss whosoever shall cook (crops and dogs) together for us, and whosoever shall truly continue to carefully and properly handle (what is offered us [i. e., whosoever shall serve as a ceremonial attendant]) shall in the same way gain life, and disease shall continue to miss him. But it is not proper as we are not sufficient. Verily we must again lead him yonder where one who sits in a well-known spot dwells so as to narrate to him the number of ways we bless our grandchild.”’ Then, it seems, he was again led anew. As soon as he arrived where he was led again, it seems (the first manitou said), ‘Well, I bless him we are not sufficient as we are two. Because he went about wailing and suffering too much is why I bless him. Ido not bless him for a short time. I blessed him to reach (his full span of) life, and (I promised) to will disease away from him when | took pity upon him; moreover, as he has a chief if anything is said there against him, (his foe) shall end feeling so prematurely (@. e., be unsuccessful in his desires). I also bless him so. Moreover, I bless him with one slice. That is what I said to him.” “Verily you have done well to-day in blessing him. I also (bless him). In as many ways as you bless him I also (bless him). You blessed him with life; moreover, you blessed him (promising) to will away disease from him; moreover you blessed him (promising) that if anything were said against his chief there (his foe) would end his speech prematurely (i. e., be unsuccessful in his designs), that 80 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 tamonagow’". Ma’n a‘keteminawagwe wi‘'u‘tci‘kamaiyagw A‘sim- awa kaégd’i witanemipota'konowagwini wi‘anemi‘citidpe'siyag*”™. Tepa‘tci‘tcai kitanemi‘ininetama’wapen ume'‘to‘sdneni’wiwen™. Wi‘anemime‘kwiinemenowagwaénama'l wi‘aneminene‘kinetamigug- 5wiinima’*. Ma’n aninemagw 4a‘keteminawag***. Cewi’na kina’n a/gwi tipigi’yagwin &‘ne‘si’/‘iyagwe ‘inu’g™"*, Tyatma‘tca* iipi’ta wi’na ka‘kinawatapit a‘awi‘tei na‘ka’‘tei kitmawitandto- tamawapen dninemag***,”’ Ini’yituge nak dtwipiwenegutete wi’n™t. Na’inat iya'ti 10 pyinegu‘te d‘awini‘tci negu’ti ke‘tcawa’‘imani pigami’wene‘tc iitwipatotamawu’te® dindinegutc®. “ *O’ mana’ku‘i neketeminawaw i‘a‘samikiwiketemagwiwagi'to"te upimate’‘siwen 4‘kiwi‘utwiwd’- gitd"tel wi'tipa‘ku‘ckagi*tea* ume'to‘sineni’wiwen™. Kiwigap4- migAtenige wi'mimiwinetamawagi neteni’nemaw™*. Na‘ka’“tci 15kagd* a‘cita‘cimimyadnutama’wigwina ‘ugi/mawan upe’‘tawani nano’ta wi‘anemi‘a‘ko’wani'te", padwika‘ckiponowianite naiyenwi’- megu wi'dwuta’mini‘te’. In dnag**. Natkatci negu’twapyagi tipataman dyigi netené’/nemaw™*. ” ‘“Ke’menwaw A‘ketemi/nawa*tci ko‘ci‘semenin™:. Agwi"tca' a‘te’- 20‘tcei witindne’magini ta’‘sonog and/nema‘tci*. Ayi’gi me‘to‘sineni’- wiweni wi‘taipa’‘ku‘ckagi ketkyawen d‘inaé’/nema‘te i’ni ketendneta- mon®*, Na’‘ka wi'mamiwdneta’mawa‘tci ma‘teci‘a‘pe’nawen i‘ind’- nema‘te", ni’n dyi’g i’ni netené’nemawa ko‘ci‘se’menin™:. Na’‘tk i‘utdgi’mami'te a*cita‘pe*tcipegi‘ckuta’magu‘te 4‘co’wimendtane 25kago’i ta‘ciitatitama’gugwin utdgi’mawan upe’‘tawani kigod"", mya’notage wina’megu nai’yinenwi wi'a’wutam™*. A‘ind’nema*te fyi’g ini ni’na netené’nemaw™*. Nina’né‘l witu‘tci‘anemi‘ata’- maiyin a’‘simaw™’®. Na‘ka’‘tei kigd’i witanemipyitenaméno’- wagwani tepa‘tei’“tci'i me‘to‘sineni’wenwawi ki‘indinetama’wapen™. 30 Ayi’gi keta‘ki’menin d‘tmawike‘kyiwa‘kyi'se’toyagw atkwii/nemagi ni/nina ko‘ci‘se’mendin™. I/ni ku*te ainenagwe yowe wi’na ki'‘ci- mama*‘tei‘ata ma‘a‘l ko‘ci‘semendina‘. Cewa’n a’gwi tipigi’yagwini ma’n inug a‘ta’‘ciyagw a‘ketemi’nawag*"*, Kut'tci’S a‘pe’ne keki- ‘ci‘indnemapen inu’g**, Jya’/*ma'tca’* na‘kate fpi’t dpe’*tawatkwe 35 titciwi'ci’ge'ckaga ma’n a’‘ki kegye‘kinawa’tapit*. Ina“tca’* na‘ka’“te ina wi'mawitanatota’mawagwe ta’swaiyag indi’/nemagwe ma’n Anemime'‘to‘siineniw™*.”’ Ini’yitug a‘wipiwenete‘e’yitug ina‘ydtu’giin d‘pyiine’te’ atwipi’- yitug a‘dtotatinige‘e’yiitug*™. ‘‘Ki‘cina’) neketemi’nawiwa ma’na MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS Sl (his foe) would not speak truthfully (i. e., his curse would not come true), that if he were not able to cease (so) speaking instead he would curse himself. I also so bless him for your sake. By blessing this (person) we shall thereby smoke tobacco, and we shall thus continue to enjoy whatever he shall continue to boil for us. Verily in return we shall continue to bless their lives. Indeed, whosoever shall continue to remember (1. e., hold worship for) us he shall be the one to be recollected by them because of it. This is how we bless when we take pity upon him. But we are not sufficient, as we are now three. We must verily go and tell one who is seated yonder, who sits in a well-known place, how we bless (our grandchild).” Then, it seems, he again began to be led away. At the time he was brought yonder where one important being dwells, as soon as he arrived where he was led, the story of how he was blessed began to be narrated. ‘Oh, I indeed bless this person as he went about wailing pitifully for his life and went about wailing that he might reach the (allotted span of) his life. I bless him (and promise that) if disease stands about I shall will it away from him. Moreover, whosoever in any way shall talk very evilly there against his chief’s fire (i. e., town) shall continue to end his speech prematurely (i. e., fail in his designs), and if he is unable to cease so talking instead he shall curse himself. That is what I said to him. And I also bless him with one slice of which I am fond.” “You have done well in blessing our grandchild. Verily I shall not bless him differently than the various ways in which you blessed him. As you blessed him to reach (the allotted span of his) life and old age I also so bless him for your sake. And as you blessed him (promising) to will evil disease away from him, J also so bless our grandchild. And as he has a chief who is ever maligned by those from without, whosoever shall say anything against his chief’s fire (i. e., town) if he speaks evil against it instead he shall curse himself. As you blessed him in this fashion I also so bless him. I, too, shall thereby continue to smoke tobacco. Moreover, whenever (anyone) shall extend (i. e., make an offering of) anything to us, verily in return we shall bless them with respect to their lives. Also as we have planned for our earth to reach old age, such is the extent to which I bless our grandchild. For that is what he who made these our grandchildren to move (i. e., who gave them life) told us formerly. But we are not sufficient in number this day when we bless him. Yet we have blessed him alike to-day. Moreover, yonder, indeed, is one who dwells half the height of trees with his feet solidly on this earth, one whose location is well known. We must again go and tell him the number of ways we have blessed this future person.” Then, it seems, he began to be led away, it seems, and when he was -brought there (his story) began to be told. ‘I have blessed this our 82 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 ko‘ci‘se’menin™, Agwi‘teati w4/witep inine’magin A‘ketemi’na- wag, Wi'taipa’ku‘ckag ume‘to‘sineni’wiwen ‘anon améiwent’ winig ini/nemag*, Naka’‘te a‘pe’néweni wi‘anemi‘cina‘kamiwineta’- mawag ini/nemag i‘ketemi’nawag*'. Tca’gi wi’n d‘utdgimami’‘te 5atpe'te acipegi‘ckutamagu’gwi'in a‘co’wi me’ndtane kigo’i ta‘ci- ‘itama’wagwina wi'anemi‘a‘kwita‘dni‘te". Na’*ka paiwipsdno’winite naiyiinenwi’megu witanemi‘a/wutag u’wiyaw’. Ini‘tea* aniine- mag*"*, Agwi"tca'i wi’witep"™. Mani‘tca'i keta‘ki’menan a‘mawi’- “teqike'kyiwa’‘kyi'seg i/n a*kwineta’mawagi ma’n &‘cketemi’na- 10wag™"*, Witanemi‘tca‘iwi*tei'siwinetamagu’gwa'ini wi'anemi‘cita’- pwini'te", witanemimé‘ipemine*kamugwiin™. Mana‘ka’megu &‘ma- wiku‘kiinetamo’wagwini wi‘anemi‘cika’‘ckowaé"tci me‘to‘saéneni’wi- wen", J’n & ‘pi‘tcikegye‘tenamitawag*". Ta’ gl wi'anemi‘u"tci'- Atamaiyag™*'*, ‘*O’n ini*tca’* kwiye’n inu’g A‘cimenwitd’tawag*"™. 15Cewi/nanugi ma’n 4’gwi tipigi’yagwin dndé’nemagwe_ kdo‘ci‘se’- menan™*, Tyatma'tea’* na/*k dtkwana‘kiga’pani‘tei me‘tegwine’ni- wa'i dpi’ta ka‘kinawa’/tapita ma’/netow 4’‘awi"te!. Ini*tcda’* na’*ka wi'mawitandtota’mawagw 4né’nemagwe ma’n™*,”’ Ini’yitug iya’* win Atwipiwenegu’te'e wi’/na kateminagu’*tci‘" 20 Na’‘ina'l pigamiwe’negu‘tci na‘ka’“te a‘wipatotamawu’te* a‘cike- temi’nagu‘te'*: ‘‘Na‘i’ neketemi’nawawa k6‘ci‘se’menan 4‘a‘samiki- kutagwiwigi'to"te u’wiyaw a‘kiwinanatwi/watag u’wiyaw*. Ini- ‘teal wi/“te inu’gi keteminu’‘tawag ume‘to‘sineni’wiwen®. A‘pa- wike‘ké’netag a*u’tci‘tcaikitanwéwé’gi'to"tel wi'tipa‘ku‘ckagi"tca‘ 25 i‘andnamaéweni’winigi netendi’nemaw a‘ketemi’nawag™". Na‘ka/tei wi'anemi‘cipane’‘ckagwi'te a‘tpe’néweni wi'anemi‘cimiwdneta’mawag ‘iyi’g ana’nemag*™™. Mo'‘tci’megu ugi’mawan upe’‘tawan 4‘pawike- ‘ki/nematte a*kiwi‘utwiw4’gi'to%te". Ayigi’megu i’ni nete‘ciketemi’- nawaw™*, Mo‘tci’megu a‘co’wimendtane kigod’‘i ta’/*cimimyanuta’- 30magut ugi’mawani nand’ta wi'anemi‘a‘ko’wani‘te". Pawipdno’- wiinite naiydnenwi’megu wi'dwutami’niwan". I/ni tea’g atciketemi’- “ies Mo‘tciku’‘megu negu’twapyag 4‘i’tam4ni tipdtamanimegu ‘/n dnéi’nemag a‘ketemi’nawag™". Agwi‘tcai wi’na ka‘si’pi kete- mina’wagin™"*, negu’ti‘teat wi/na mi‘sd’n 4negi’*ku’ckag™*®, I/n 35 iné’nemag*". A‘peta‘kamigi/megu nete‘ci'se’tawiw™*. Patci/megu mA’ni newawita’mawawa neta‘ki‘mendn A‘mawike'kyiwa’‘kyAa'segi wi'anemi‘a‘kwitipwimiga’tenig ini’nemag**, Natkatci ma/’n ki‘cegu’menan d‘mawike‘kyaiwa’gotéigi wi'a'kwitanemi'cika‘ckow4a"te a‘ko’wi wi‘anemime'‘to‘sine’niwit*. Wi'anemima‘ime'kwinetama’- MicHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 83 grandchild. Verily I did not bless him for a short time when I took pity upon him. I blessed him to reach his (allotted span of) life, feeble old age. Moreover, I blessed him (and promised) also to con- tinue to will away disease from him when I took pity upon him. As his chief is ever spoken against vexatiously by all from without, whosoever shall say anything against (the chief’s village) shall con- tinue to end his thought. And if he does not cease speaking instead he shall continue to curse himself. That verily is how I blessed him. (I did) not (bless him) for a short time. Verily when this cur earth is old, is the limit I set to this my blessing. Verily whosoever shall con- tinue to be willing to work for him with regard to it (i. e., serve as a ceremonial attendant for him) shall continue to thus speak truly (. e., be benefited), and whosoever indeed follows it. (Up to) yonder time when we think of changing (this our earth and sky) he shall thus continue to be benefited with life. That is the extent to which I mean what I say to him. Thereby we all shall continue to smoke. And that verily is we have surely treated him well to-day. But now we are not sufficient (In number) when we bless our grandchild. Moreover, verily yonder as high as the Tree Spirits stand a manitou dwells, who is seated, whose location is well known. So we must again go and there relate to him how we bless this (our grandchild).” Then, it seems, he began to be carried off by those by whom he was blessed. At the time when he arrived where he was led again the story of how he had been blessed began to be told: ‘‘Now I blessed our grandchild as he went about suffering and wailing too much and he went about seeking life with his wailing. That verily is why I to-day bless him with respect to his life. Because he did not know about it, and therefore went about wailing I blessed him to reach feeble old age when I took pity upon him. Moreover, I also blessed him (promis- ing) to will away disease from him so that it would thus miss him. He even went about wailing because he did not know about his chief’s fire (i. e., town). I also so blessed him. Even if everything very evil is spoken against his chief (his foe) shall continue to end his speech prematurely (i. e., shall be unsuccessful). If he does not cease speaking he shall instead curse himself. That is all the ways in which I blessed him. Indeed, even with what I call ‘one slice,’ of which I am fond, did I bless him when I took pity upon him. Verily I did not bless him alone (but) the one gens to which he belongs. That is how I blessed him. I granted him (my blessing) forever. I even forcefully told him that when this our earth is old the manner in which I blessed him would continue to be valid to that extent. More- over, when this our sky hangs old the last mortal will continue up to that time to be benefited. He will continue to be benefited if he continues to ask for life from those whom he shall continue to remem- 84 BUREAU OF AMERICAN ETHNOLOGY (BULL. 98 eugwiii wi'anemi‘cika‘cko’wini‘te aneminatota’‘sonite me‘to‘si- neniwiwen™.”’ “Pekittea’* man dcimenwitd’tawatci kd‘ci‘se’menin™*. Ini ku*tei yow a’nenagwe ki’‘ci‘at**: ‘kiketemi’nawap™.,’ ‘i’walyOw’™. Tcagi’- 5megu kewitamagu’nanagi ki‘pagi’sena‘tc", ‘witpawi’megumd"‘tci- pemi‘ata‘penamawomagwe,’ keteguna’naiyow**. Ini*tca’* atmen- witd’tawa‘te’. ‘Inigéi® na’*kinina witanemi‘'u"tci‘ata’maiyag*”®; na’‘ka kigd’* anemipyditena’mdnagwe wi‘anemi‘citipe’‘siyag*”™. Agwi"tca'i witanemitipe'siyagwin"™. Tepa’tci ‘ume‘to'siineniwiwen- 10 wagi ki‘inénetamo’wapen™. Cewé’nadnugi ma’n i‘ketemi’nawagw a’/ewi tipi’gigin™’. Tyatma'tca’* na/*ka kimawitandatotamo’wapen fipe‘ta’wiki‘ce’ew dpi’ta winagéi‘: ma’ni ki‘ce’gw a‘kawd’pataga kegye‘kinawa’tapit 4’‘awi"'c".” Ini*tea’* natkate iniyituge na’*k atkikiwene’te’*. Iya’‘wina 15ki‘cipagami’wene'te atwipatota’tinig dnineta’gu'si*te’. ‘Mana’- kui neketemi’nawaw 4‘a‘samikiwiketemaigwiwdé’ei'to"te u’wiyaw i‘pawike‘kéinetamaé’ti‘su*te ume'‘to‘sineni’wiwen a‘kwigenigwin™"™. Wi'taipa‘ku‘ckagi*tcea'i neten’i’nemaw™*, pa’‘ci wi/na wi‘dno’nami- ‘te, In dnai’nemag inu’gi wi’n a‘ketemi/nawag™"*. Teca’gi wi'n 20 itutdgi’mami"te A‘pawi'tca‘ike'kdneta’mawa‘te upe’*tawan™*. Ini- "tea nete‘ciketemi’nawaw A‘co’wimendtane kigd‘ a‘ta‘cipegi‘ckuta’- magute nanod’ta witanemi‘a‘kowdni‘tei tcea’g**. Anid’nemag*'*. Pa- wigi‘ponota’migute naiyanenwi’/megu wi'diwuta’mini‘te*®. Na’tka wi/na tcag a‘pe’niweni kiwigapdimigatenige ma‘kwa’“tcei wi‘anemi- 25 miwiineta’mawagi tceag™*, And/nemag A‘ketemi/nawag™. Mottci’- megu aA‘kwinetamini negu’twapyig a‘itamagw d‘manetd’wiyagw iiyi’g i’n A‘ind/nemag d‘ketemi’nawag*"*. Agwi‘tca'i wii’witep inine’- magin™*, Mani‘tea‘i a’‘ki newawita’mawaw a*mawike‘kydwa‘kya’- ‘senigi wi‘anemi‘a‘kwitipwamiga’tenigi ma’n inu’g**, Natka’mani 30 keki‘cegu’menin a*mawike‘kyiwagotig i/ni wi‘anemi‘a‘kwitipwi- miga’tenigi ma’n inug 4nd/nemag**, A*tkowi‘tcd'i witanemime'to- ‘sineni’wigwina wi‘u‘tci‘anemika’‘ckowata me‘to‘séineni’wiwen?"., Na’‘k i’/ni wi‘u"tcipane’‘ckagu‘te a‘pe’niweni wi‘anemima‘iwii"tci‘sa- wineta’/mugwin™, dnemimime'kwiinetamigugwi'in®. Agwi"tca'i 35 negu’ti’tca’* mi‘sdn dnegi’*kwiketemi’/nawag a‘ketemi’nawagi k6‘ci- ‘se’mendn d‘ketemi’/nawag*",” “*O/ni'tea® a*cimenwitd’tawa%te inu’g a‘minawe’‘tawa‘te™. I’ni ku’“te a’nenagwe yo’we wina ki‘cimama“tei‘at*. Agwi'tca* na’‘nin A‘te’‘tci wi‘inine’magini ko‘ci‘se’menin™. Wi'taipa’*ku‘ckag ume- micHEtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 85 ber (i. e., those for whom he shall hold proper ceremonies). That is what I said to him.” “Verily you have treated our grandchild very well. For that is what he who made him said to us formerly: ‘you will take pity upon them,’ he said formerly. He told us all after he had given (the people tobacco), ‘you must not even start to take it away from them,’ he said to us formerly. So you treat (our grandchild) well. In that way we, too, shall continue to smoke; and if they continue to offer us anything we shall continue to be satisfied. Verily we shall not (merely) continue to be satisfied; in return you shall bless them with respect to their lives for the sake of (their tobacco and cooked food). But in now blessing them we are insufficient. Verily indeed we must again go yonder and tell the one who sits halfway up the sky, who watches this sky, whose location is well known, where he is about (our grandchild).”’ Then verily again, it seems, he was led all about. As soon as he arrived yonder where he was led the story of how he was blessed began to be told. ‘Indeed I blessed this person because he went about wailing too wretchedly, as he did not know how his (future) life was to be. I verily blessed him so that he would reach (his allotted span of live), (I blessed him) so that he would become old and feeble. And he did not know all about his chief’s village. So I blessed him (promising that) if everything vexatious was said against it by those from without, that all these would end their talk prematurely (i. e., fail in their designs). That is how I blessed him. And (I promised that) if (his foes) do not cease speaking against (his village) instead they would curse themselves. And I shall continue to quietly continue to will away from him each and every disease. That is how I blessed him when I took pity upon him. When I took pity upon him I even blessed with that of which I think highly, what we who are manitous call one slice. I did not bless him for a short time. Verily I surely mentioned to him that when this earth lay old (the manner in which I blessed him) this day would continue to be valid. And when this our sky shall hang old the manner in which I blessed him this day shall continue to be valid. Verily whosoever shall exist as the last mortal shall thereby continue to be benefited with life. And in exactly the same way whosoever shall continue to be willing to work for (my blessing, i. e., serve as ceremonial attendant), and whosoever continues to fervently remember it (i. e., hold the proper ceremonies) for his sake, shall thereby be missed by disease. Verily (I did) not (bless him alone); when I blessed our grandchild I blessed (this) single gens (to which he belongs) in its entire extent.” “Verily now to-day in carefully listening to him you have treated him well. For that is what he who made him to move (i. e., who gave him life) told us long ago. Verily I, too, shall not bless our grandchild 86 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 ‘to‘sineni’wiwen ii‘inii’/nema‘te fyi’g i’n iini’nemag*®. Na’‘ka tea’gi wi’n a‘pe’niiweni wi‘anemina‘ega‘ce wi‘'anemimiwaneta’/mawu- “tei keteninemaiw™*. Nina“tea‘ iiyi’g i’ni neteniinemawa kdo‘ci'se’- menan™’. Tca’gi na‘ka’“te upe’‘tawan utdei’mamani wi'pawika‘cki- 5 téi‘ame’guni‘te a‘co’wime’notan®: fyi’g i/nina‘i’n 4n&/nemag inu’g*, Mo‘tci’megu kigd’* a‘co’wime’notane kiigo'i ta‘ei ‘ita ‘ita’ma- gute wi‘pawitipwini‘te’. I/ni na/‘nin ana/nemag ma/nanug itkete- mi’nawag***, Pawipdno’winite naiyinenwi’megu wi'dwuta’mini'te iini/nemag**. Na‘ka’*tci negu’twaipyag a'i’‘ciketemi/nawa‘te™. Ni- 10na"tea’* fiyi’g i’n &ci‘a‘ko’witu'tci'se’tawagi negu’twapydg A‘ita’- magwe wi‘anemind‘ninanapa‘ku‘kwag*". Na‘ka”tei ni’nagal wi‘anemi‘citiépe’‘sly an A‘si’mawan™*, anemipyditenamodnag**™, wi'anemi‘u‘tci‘ata’maiyan?", Na’*ka kagd’* ~=anemipydtena- monagwe kigd’**, tea’e Ini’yitug**, ndo“te', wapiwene’tigin®", no“tc", dtindneta’ge’*, nd’“tc*, A‘ta/netug™*, note", tya’’, wi’- 20na nd’*te*, pigamé’netag™", nd’“tce, atwipatotamawu’te’, nd’4c* ininemegu’te®*, ndo’*te*. ‘Mana’ku‘", nd’“te*, neketemi’nawaw™*, note", a‘a‘sami, ndo/“tce™, ki‘cagutwaiwé’gi'to"tc", nd’“*tce,u’wiyaw"", note, Agwittcat nd’“tc*, wa'’witep inine’magin™*, nod’“tc*. Mani‘tca, note", a’*k', nd“tc", newawita’/mawaw™, no’“te", 25 wi A‘kwi, no’“te"; “tapwamira’tenis**> note". nake*, meee ma’n®*, nd’*te, keki‘cegu’menadn"™, nd’*te", atmawi, nd’“*tc", ketky- iwApo’toyag@’*)* no‘“te!* wranemi,” note)" aA“kwi, ne “tes, ka’*ckowa*te's, nd“te*, wi’na nd’tc®. Atko’wi, nd’“te!*, witanemi, note", me‘to‘sineni’wigwin™, nd’‘tc*, miametkwanetamagu’- 30 gwaétin®™™, no“tce™, witanemi‘ci dvanaeties note", nanatu’‘ta‘sut™, nod““tc*, pemate’‘siwen™*, nd’“tc*. Na’*ka, wi’na nd’“tc*, a‘uto- gimami‘te", nd/“te", akiwi, nod’“te", utwawa’ei'tote™, note"; dyi’o*", wi’na no’“tc", netené’nemaw™, no’“tc™, tca’g™*, wi’na note", ' a*co’wime’notan®™, ‘no“te*, Pn CORSE 35n0“tc", ugi’/mawan™, no’*te®, nano’t, no’“tc", witanemi, no’“tc™, A‘ko’wani‘te". Pawi, nd’“te, pond’wanit“, ndo’“tc™, naiydne yee note; ‘wi'dwuta’mini'te*, no’*te™; “Na’*k**, ‘no’"te, a*ke*kina- watapyig*", no’“tc*, negu’twapyag*", no’“te™, ayi’g*", no’“te™, i’n ana’e** note, ko‘ci‘semenin™, ndo’4tc!. Ini’yatug**, wi’na 40nd"te", pemitcawini’te’*, nd/“tc, upa‘cito‘e’mwawan", nd’“tc™ Ki'cr, note", a*tcimo*etini“te”;' note”, “ayipi*tca’ ‘nin "no te. , ta‘sonog*", i’ni ndo’“te", ketendinetamd’n®™, nd’“tce. Cewé’n™*, no- Sie, ae, WitdA no"te!, tipigi’yainin™*, no’“tc, Caiwandgi"tca‘, ia micnEtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 105 continued, so be it, to make an offering (of tobacco), so be it. When, so be it, he spoke of himself, so be it, to all, so be it, Tree-Men, so be it, he then told them, so be it, why he went about, so be it, wailing, so be it. “On all, so be it, Rock-Men, so be it, whom he met, so be it, he placed (tobacco), so be it, as he, the one called ‘Lightning-Mouth,’ so be it, (stood) there shedding tears, so be it. As he did not know (where) the manitou (was), so be it, he went about blindly, so be it, with (tobacco) in his open hands, so be it. Finally, so be it, when he had nearly, so be it, starved himself to death, so be it, at that time, it seems, so be it, he was listened to attentively, so be it, by one (being), so be it. ‘I bless you, so be it,’ he was told, so be it. ‘I bless you, so be it, in as many ways, so be it, for which you went about, so be it, wailing, so be it.’ That, it seems, so be it, is what the old man of these people, so be it, was told, so be it. ‘Verily, so be it, I must go, so be it, yonder and tell the one who dwells in the east, so be it, how I bless you, so be it, this day, so be it, when I take pity upon you, so be it.’ Then, it seems, so be it, Lightning- Mouth, so be it, thought, so be it, that he began to be led, so be it; as soon as he arrived, so be it, yonder, so be it, the story was begun to be told, so be it, of how he was blessed, so be it. ‘Indeed I blessed, so be it, this one, so be it, because he wailed, so be it, altogether, so be it, too much, so be it. Verily I did not, so be it, bless him for a short time, so be it. Verily I repeatedly mentioned, so be it, this, so be it, earth, so be it, (and promised that my blessing) would be, so be it, valid, so long (as the earth lasts), so be it; and, so be it, when we start, so be it, to hang this, so be it, our sky, so be it, with old age, he will continue, so be it, so long, so be it, to be benefited, so be it, so be it. The same will be so, so be it, with regard to who- soever shall continue, so be it, to exist as the last, so be it, mortal, (that is) the one by whom (this) is frequently remembered for his (the one blessed) sake, so be it, if he asks life, so be it, for himself, so be it. And, so be it, he (the one blessed), so be it, has a chief, so be it, and therefore goes about, so be it, wailing, so be it; I also so blessed him that, so be it, everyone, so be it, from without, who- soever spoke annoyingly against, so be it, his chief’s (town), so be it, would continue, so be it, to end his speech prematurely (i. e., b unsuccessful in his schemes). If he does not, so be it, cease (so) speaking, so be it, instead, so be it, he will curse himself, so be it. And, so be it, also, so be it, one distinguished, so be it, slice, so be it, I promised, so be it, our grandchild, so be it.’ That, it seems, so be it, is what happened in order to their old man. As soon as they, so be it, had spoken to each other, so be it (the manitou in the east said), ‘Verily I also, so be it, bless you for his 66112°—30——8 106 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 na’k**, note", api’t*®, nd’te", na’*k"*, nd/“te", kita‘kyapi’t“*, nod’- tte, Ini na’*k*, nod“te', witmawi, nd“te', dtota’mawag*”*, note", ini memag*"**, no’te", ’ Kikiwiwene’ tigin™, nd’“te", a‘ina’- netage’, ndo/“te'*, ‘A‘ta/netug™*,’ nd“te", ainadtiin™', note. A*pene- 5 “teat, nd’“te', ina*tei’mugwani ma‘a’g uke‘te‘si’mwawan"™, nd“te'. Na‘ka“te", nd’“te", wa*tcipagi‘ci’monig*"*, nd/“te", na’*k“*, nd’“te*, wi'tcike'si’ydinig*", nd’“te', na’*k*, note", tedgi’yaitug**, nd’“te', nama’‘kamig*'*, nd’“te", a‘pemi, nd’“te", tanatotata ‘nigin™*, nd’*tc*, wi'na nod‘“tc*™. Miatidespitios niwa‘", no’‘te, aape‘ta'ko’ ringsaeas 10ndte", na’*k*, no’*tc", atkwana ‘kigipanitie', no/“te**;« nak) note, dpe*tawiki‘ce’g*”**, nd’“te, pemi‘ciwenete‘e’yitug**, note" upa‘cito‘e’mwawan?", ndo’“te", natkai’yatug**, ndo’“te", Ke‘tcimane- towan"*, nd’“te", ke’*tciniw’", no/“te. A‘pendwi"tcatyatuge’megu, no“te!*, dine’te’, nd/“te'*. Inittea’*’ winwiwanug"", nd/“te't, nene- 15 ‘kiineta’mini‘te", nd/“te", ma‘a’g*'*, nd’“te, utapeno‘e baviwisiaroile no’“te. Manigi, wi’na nod’‘te™, ana*tcimu’te’’, nd’“te™, nepa- ‘citote’mendn™*, nd’“te!*. Ini*tea’* inug*'*, nd“te', afci, nd/“te!* menwitotonag*”*, nd’“te", a‘tagwi, nd’“te*, mamatota’mdnag*”®, o’4te*, ta’‘s”*, nd’“te!*, aiyo’'"*, nd’“te™, ka‘ckipydtoyag*”™, nd’“te"™. 20 Ninagi‘, nd“te", inu’g™'S, nd’*te*, nand‘ck¥*, nd’“te", a*ta‘ci, nd““te", Ene note", a'ta‘ci‘ine'tagu’‘siyan™*, nd/“te*. Ninagaé’‘na*, nd“tc", atnatawanetamadn®™, nod’4tc", pemate’* wen"!*, no’ ate Initea’™, note, inu’g*"*, ta’‘s**, nd/“te, ka‘cki’- ‘toyan™, no“te®. Man a‘itameg™, nod’‘te", ‘kd‘ci‘se’menan™*, 25nd’“te", anemi, nd“tc™, pepya‘ta’d’mo‘ki‘te’, nd/“te',’ witine‘ta’- wiwa‘'te', nd’‘te*, matkwianetagu’‘sitcig™'*, nd’“te™. Napiga’t, ina note, wi napatotamatiaint!, no'*te*, ine‘ta’gu'siw™, nod’“te', aiyo’nina‘’, nod’“te'.’ A‘ki‘cime/nago™“, nd/“te*, wi/na nd’te', i‘cki, wi/na no’“te, me‘to‘siineniwit*®, nd’“te. Mod'teigé‘, nd’“te', 30 Anemi, nd’“te'*, me‘kwanemat™, nd/“tc*, manetowa‘", nd’“tc", a‘ce’- megu, nd’“te, wi'seni’‘igin™, nd’“te', i’ni nd’“te"*, wi‘anemi, no’te", iniinetama’tiyag*”“, nd/“te™. ‘A’gwi'tea’, nd!te", w’wiya © ndte!, wi'tanetund/mu‘tcin™*, note.’ Ini’yitug**t, note", ainenago™* note, wi/na nod“te'. Initteéi nina/nug**, nod“te', wii/te' 35 no"te" nomagi’*, ndo’“te, a¢tci’moyan®", nd’“te", a*neni’wiyan", no’“te', ki’na na‘ka’te", i’‘kwatigé.”’ “eAu’*” 4'i’yowa‘tci kegime'’s ina‘. “Nayapagotog™*,” a’‘ine“tei niganimami‘ci’“*. “Mitcam™", na’*k A/*kanani me‘tegumi‘cl wa ‘tipag u u‘tcinawe ki‘ sigi‘sa'top™*. Na’‘k 40in anemo‘ié‘a ki‘agwa‘*kwa’pinapwa ‘itepi’megu u‘tcinaw’®.” “Ka‘e iniftea’* man aki‘ imtany ey tonieeeney wiyag**. A‘citandmi- wit’’‘iiyage nina/nanug*. Inigii’‘yitug i’n dna*tcimute‘e’yitug*. MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 107 sake, so be it, the same number of ways, so be it. But, so be it, we are not, so be it, the proper (number), so be it. Verily (there is) also one who dwells in the south, so be it, who sits fixedly, so be it. Now we also, so be it, must go, so be it, and tell him, so be it, how we bless (our grandchild), so be it.’ That he was carried about hither and yon, so be it, is what the one called ‘Lightning-Mouth,’ so be it, thought, so be it. The venerable one, so be it, of these people, must have been told indeed the same, so be it. Moreover, so be it, in the west, so be it, and the north, so be it, and, so be it, everywhere, it seems, so be it, under the earth, so be it, the story was told in succession, so be it, so be it. Their old man, so be it, was led in succession, it seems, so be it, half as high as the Tree-Men, so be it, stand, so be it, and, so be it, halfway up in the sky, so be it, and, it seems, so be it, (where) the Great Manitou, so be it, (dwells) in person, so be it. Verily, it seems, so be it, he was told the same, so be it. That verily is how they, these people’s children, so be it, remember it, so be it, to-day, so be it, And this, so be it, is what our old man, so be it, said, so be it. That verily to-day, so be it, is how, so be it, they treat us well, so be it, in joining in worshipping for our sake, so be it, as many as, so be it, also, so be it, of us as are able to bring ourselves, so be it, here, so be it. And I, so be it, to-day, so be it, am heard, blindly, so be it, where, so be it (this) should be translated, so be it. And I also, so be it, desire, so be it, life, so be it. That verily, so be it, is as much, so be it, as I can say, so be it. If this is said, so be it, ‘our grandchild, so be it, may con- tinue, so be it, to make mistakes in his speeches, so be it,’ (never- theless) those who are worshipped, so be it, will hear me, so be it. And so, so be it, one will be heard here, so be it, whenever there is to be translation (of prayers), so be it. That is what, so be it, so be it, the first, so be it, mortal, so be it, promised us, so be it. And even, so be it, if (anyone) continues, so be it, to remember (i. e., worship), so be it, the manitous, so be it, whenever there is simply, so be it, eating, so be it, then, so be it, you should continue, so be it, to think that of each other, so be it. ‘Verily no one, so be it, will speak there, so be it.’ That, it seems, so be it, is what (the mani- tous) said to us, so be it, so be it. That verily is why, so be it, I to-day, so be it, speak, so be it, a little while, so be it, men, so be it, and you women.” “Very well,” all there said among themselves. ‘‘Hang (ye) up the sacred pack just as (it was),”’ the head cere- monial attendant is told. ‘‘And you (pl.) will pour out the bones to the east of an oak tree. And you will tie that puppy against the tree, on the same side.’’ “Why, now verily this is how you have done (a very good thing) for us. That is how we feel to-day in our inmost thoughts. And that, 108 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 Wi‘anemipyadnuta’mugwin™*, ‘i’na wi’na wi'menwi’wetot"*, inigé’‘i wi'anemi‘cipane’‘ckagwi'tc a‘pe’niwen™®. Na’tka wi‘aneminana- ‘ne“teata’mugwin™*, i’ni witanemi‘utenagi me‘to‘sineni’wiwen™". Na’‘ka né’negutenw dmi‘cipane’‘ckagwi‘te a‘pe’niwen™. Ka‘cko’- 5wiwate netapeno‘emenanag dmi‘cikeg uwiyawaw*". Ini“tca* na’- mi‘ta‘i nata’winaga’‘ciyag**, nenitigé’, na’*ka kinwa’wa i‘kwatigé’.” A‘tcdginagwawa'tci ki‘citcdgini*te", ‘Ci! Kitwi'senipena’pi ta’‘swi kigé’/noyag*”“; keki‘cipiwa‘tca‘e’gopen™*.”’ I’n a‘kwa‘tci’moyan"". micuetsoN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 109 it seems, is what (our old man) said, it seems. Whosoever shall continue to come to (this religious ceremony) he is one who will lead himself a good way, and then disease will continue to miss him. And whosoever shall continue to properly handle (the food) for (this ceremony) shall in the same way continue to gain life. And each time disease will thus contrive to miss him. If our children are successful in their prayers the same should hold true with them. Now, verily, you had better leave us, men, and you women.” When all have departed, as soon as all (are gone) (the leader of the feast says to members of his gens), ‘‘Well! We shall eat, it is said, ’ as many of us as celebrate the gens festival; (a meal) has been cooked for us, so it is said.” That is as far as I tell. Lincuistic Nores oN THE INDIAN TEXT The following notes are very brief, since so much has already been printed on the Fox language. They are only designed to be an aid to the comprehension of the text, and for this reason rarely refer to what is already known, unless for some special reason. We may first consider some rhetorical forms: ita‘ckiketeminu’‘tawa‘tc™ (78.12), ‘‘when you first blessed him” stands for a‘a‘ckiketeminawa‘tc"™. utapend’‘sema‘[i] (70.8), ‘his children” is for utapeno‘ema‘i; ordi- narily netapend‘sema, when spoken by a male, means ‘“‘my sister’s child,’ while netapeno‘ema (spoken by either sex) means “‘my own child.” kiwimamaiyo'kata’ge‘e (70.44), “why he was able to go about wailing’ occurs only in myths and sacred narratives. I do not know the difference in meaning between nete‘citdé’‘iweni (60.12) and nete‘citié‘ag ani, “‘my thought.” The word wi'wandapaiwind‘kata’/wagwana (102.33, 34), ‘whoever has the courage to take it (animate),” has a peculiarity (-wi-); other- wise the word has been sufficiently treated; see Bull. 89, Bur. Amer. Ethn., 50.38, 39, and p. 65 under wanapa-; Fortieth Ann. Rept. Bur. Amer. Ethn., p. 646 under —nd‘ka-; and this volume, p. 26.5, 6. A few particles and adverbs, etc., may be here explained: ape‘tawa‘kwe (80.34), “halfway up the trees.” a‘peta‘kamigi (74.15; 82.35), “‘forever’’; cf. a‘pe— forever. Aanawa’‘kamig™" (72.19), ‘‘in the wilderness,” is a variant of nanawii’- ‘kamig*!* (see below). keki‘ceyap(a) (92.26), ‘‘in the morning,” as contrasted with cepai’*, ‘fat daybreak.” kegipa‘sete (96.25), ‘‘while hot”; compare kegina‘se ‘while alive’; compare also pa‘setéwi, ‘‘it is hot.” to*kami (88.29), ‘‘peacefully.” na‘i’gwa‘tani (62.13), an emphasizing particle; compare kwa‘tani—? na’mod"tcigi (68.28), “it might come to pass.” nana’ wi'kam™" (70.10), ‘‘wilderness’”; compare nawaé‘kam™* Bull. 89, Bur. Amer. Ethn., p. 62; note also nanawa’‘*kamigi (70.35), “in the wilderness.” negu’twiyawi (62.42), ‘‘one another.” mi‘ckuta (68.22), ‘‘by chance”; correct Bull. 89, Bur. Amer. Ethn., pp. 56, 63. wawa‘tci (72.12), “facing each other’; same as waw4-, p. 654, Fortieth Ann. Rept. Bur. Amer. Ethn.; note also wawi-, p. 96, Bull. 85, Bur. Amer. Ethn. The following contains practically all Fox stems occurring in this paper not given previously by me. For convenience I have included 110 MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS i bali a few stems given previously where the Indian text or the grammatical notes on this indicates that additions or corrections are necessary. Such stems have an asterisk (*) placed before them: *—a‘O-— pray; see —a‘d—- groan, bellow, Bull. 85, Bur. Amer. Ethn., p. 49. 106.25. —a‘kowi-— (partially unclear), 106.9. —iwi-— meaning ? 66.11. —iwi- meaning ? 64.11. —a— cold; postverbal -t— —“tci-; combined with kepi-, .freeze over; inema‘tci-, p. 49 of Bull. 85, Bur. Amer. Ethn. is 4nem—a"tci-. Compare the Fox compounds siga‘tci— ‘‘freeze,” nepa*tci- ‘be chilled.” 64.14. *—ana‘ki- top, tip; see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 626; —na‘k-, Bull. 40, Part 1, Bur. Amer. Ethn., p. 810, is an error. 82.16; 106.10. Apa‘kwi- on top of; a compound in all probability; error for a‘pa*- kwi- ? 66.30. Api-— (or —api—?), sit at a festival; —‘t— instr.; cf. —-pi-, Bull. 87, Bur. Amer. Ethn., p. 38; same as api- ibidem, p. 37? 96.6. A‘pa‘ku-— get returns from; —‘so— middle; —‘sw— instr. 100.22. ami- hustle. Homonym of ami-, p. 627, Fortieth Ann. Rept. Bur. Amer. Ethn.? 102.13. —e‘ci- dwell, stay. 66.8. *‘ci— thus; —‘kaw- instr. 70.30. -iti‘a— favor; same meaning in a long unpublished Fox text, but see —itii‘a— p. 628, Fortieth Ann. Rept. Bur. Amer. Ethn., and p. 37, Bull. 87, Bur. Amer. Ethn. 96.2. *in— thus; fix; sing (of songs); —w-— — Sea ae OG) LG, * —d—- meaning? 64.10. *katd— advise. 98.40. —kanag— tear (substantival). 70.26; 72.2. kete‘ckwi-— peep from brush. 72.30. *ki‘sa— difficult; dislike to call upon (—-m— instr.; postverbal -t- —tei-). 98.17. *kutawi- motion downward in water; —n— —n- instr.; kutwepy4-, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 634, is misjudged. *kwa‘ckina‘so— boil (animate); see Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 538, 634. 96.35. kwi‘kwawi— too much; must be preceded by something when in verbal compounds. 76.26, 27. —ka— meaning? 102.24. —kwi- ? Unless —a 4— make —a-, a stem —kwi— must be assumed which has the meaning of —a‘kwi- “‘hard matter at rest, tree.” —gawi- tear (? substantival). 104.6, 7. ‘— instrumentals;-or better, 142 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 cege— smoke; —‘sw- instr. 102.25. cigd— separately. 100.14. *tcadgi— all; each, every; in one case it is in apposition with tcinawa- maga, which is singular; so it is possible that in several passages the stem should be translated as ‘‘each” rather than ‘‘all;” tcagi wina kigd* means, in every respect. 88.38; 102.41. *_4tci-— wail; see tci*tcige—, Fortieth Ann. Rept. Bur. Amer. Ethn. 12.28. *tagwi- together; ai‘tagwi"tciwiite’e at 66.21 is a case of haplology, and stands for a*tagwiwi-. *tepA— pay; with postverbal —“tci— is used independently in the senses ‘in return for, as a price of.” (See p. 36.) 80.29. *to— teach; novel in this sense. 62.12. segi‘ki- thoroughly. 74.40. nap— meaning? 106.21; 106.27. nanawa-— meaning? 64.41. naw- enough. 64.28. —na‘agi- bark, skin. 70.25. naAtugwa-— [natugwi-] have a vision. 62.24, 25; 66.19 natugwaw- have a vision of (animate obj.), natugw— have a vision of (inanimate obj.). 62.26. Nearly anomalous, but has parallels. nenw- plain, visible; —ataé- passive. 64.21. *nema— stand; hang up (of kettle), Jones’s Fox Texts, 256.9; the particle (animate) is also used in the sense of ‘‘kettle.”’ 100.17;100.20. —nigwi-— face, eye; obviously connected with —-igwi-; the n is obscure; cf. Pa‘citonigwa, ‘‘Old Eye.” 104.7. panegwa‘ci- be wide awake. 72.32. pagi‘sa‘kwi— abolish; —m-— instr.; clearly a compound; pagi—‘sa— a‘kwi-? 94.18, 19. pa‘ta-—light a pipe; the combination pa‘ta‘tamAga"tcigi is a participial, but the second ‘t is obscure; see Fortieth Ann. Rept. Bur. Amer. Ethn., 647. 102.26. *pane‘si- be hurt by (— instr.); murder (—‘td- instr.); possible Apane‘si— at 62.25. 62.25; 66.20. *pana— miss; relation to pan— obscure; pana— p. 785 of Bull. 40, Bur. Amer. Ethn., is misjudged; possibly pan— at 62.25. 62.25. papa‘kwi- broken; cut to pieces (—‘cw— instr.); apparently —kwi- appears as —ko— before —‘cw-. 92.27. pe‘cku-— miss, fail to hit (-naw— -n- instr.; and no others). 72.12. *pena‘kwi- fall (of leaves); see Bull. 85, Bur. Amer. Ethn., p. 96. 64.37. pe‘kwigi'i- have a war club; denominative from pe‘kwigi'i. 66.22. *pota‘kwaw- boil for, cook for; see pota*kwi-, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 650, Bull. 89, Bur. Amer. Ethn., p. 65; same anomaly in napa‘ku‘kwaw— (fortieth Ann. Rept. Bur. Amer. a MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 113 Ethn., p. 642) and napa‘ku‘kwaé- ; see also natugwaw- above, p. 112. 80.2; 98.24. mama‘se‘ka—, mama‘se‘ka-— flicker; always reduplicated; obviously a compound in origin. 68.16. *migwa— do one’s best; always reduplicated mamigwa-; correct Fortieth Ann. Rept. Bur. Amer. Ethn., p. 653. 98.4. *me‘kwi- remember (combined with —ine—); stumble over (—ckaw-— instr.). 66.9. *mo‘ki— rush upon; —‘cka—, —‘cké- auxiliary. 64.35. *wiwa- opposite; see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 654. 96.28. wawan-— meaning? for —datowa- in the combination wi‘kiwiwawana- towamiagwe at 94.17, see Bull. 89, Bur. Amer. Ethn., p. 63. *wawiyagi- mixed (—n— -n-, or better, possibly, -en— -en-, instru- mentals). 102.3. wawitaw—; see Bull. 85, Bur. Amer. Ethn., p. 96, under wawi-, and wawa, above. 92.4. wa‘se— shine (“‘k— instr.; —taé- copula); not wa‘si— as given on p. 635 of Fortieth Ann. Rept. Bur. Amer. Ethn. 64.24. wita‘siwi— make a warrior of one’s self; —‘td— instr. and the reflexive pronoun; witad‘siwi- is verbalized from wéiata‘siwa warrior. 66.29. wa‘tci‘sawine— work willingly for; the initial and posterior portions of this obvious compound are clear, but the medial portion is obscure. 82.10; 88.27; 90.29. *wipi- begin; the combination a‘wapyikegi at 68.20, ‘‘how it started its growth,” is possibly a haplology for *aé‘wapapydkegi; and sim- ilarly waipyagenwi for *wipapyagenwi. *wi'cigi— strong, firm (—‘ck— instr.). 80.35. The following brief grammatical notes are given as a further aid to the comprehension of the Indian text. The paragraphs referred to are those of the grammatical sketch of Algonquian (Fox) in Bull. 40, Bur. Amer. Ethn. Ordinarily only topics that have not been treated by me in this sketch or elsewhere are discussed. § 5. Observe utd‘ckinawima*‘ “‘his young men” at 76.11 as com- pared with u‘ckinawé‘a “young man.”’ (See, too, 70.8) This quite parallel to netdgimama “‘my chief”? as compared to ugimawa “chief,” for which there are parallels in so many Algonquian languages that it may be presumed that the shift is proto-Algonquian. In this connection it may be noted that although the pair utd‘kimi “‘his land” and a‘ki “land” is common enough in Fox, in this text uta‘kimi, etc., occur to the exclusion of utd‘kimi. Why winepi’metcigi at 64.9, 10 has i and not 1 is unclear. § 10. The contrast in ketemi’nawu‘k" (60.34) “pity ye them (an.)” and ketemino'k* ‘‘if he, she pities thee,” may be due to the fact 114 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 that Fox ‘k is of twofold origin; it either corresponds to Cree sk, etc., or Cree ‘k, etc.; or the first form may be analogical. §§ 21,37. Note double instrumental particles in ki*kanetam@6‘e’- gutcigi at 62.30; the passive participial is also rare. The word nanatu’‘ta‘sut® (104.30), ‘if he asks for it,” at present is quite isolated; it seems as though two instrumental particles were involved. § 24. Observe Ki'cko’/iwen™* (96.38), ‘‘the Ki‘ckd side,” and To‘kaniweni (96.38), ‘the To*kan side.” Note that the suffix -wen— may be used after —amo-— which sug- gest a verbal form with the third person inanimate as object; this is even confirmed by the fact that -t-, which requires an inanimate object, may immediately precede —amo-. Examples are ketendnet- Amowenendan at 86.25, 26, and utendineta’mowen"" at 86.31. §25. There are a number of cases in which not only the stem but other elements also are reduplicated; that is, the combination is felt to be a unit, and therefore treated accordingly. This is quite com- parable in principle at least to Latin peposci, in which pose of the present posco is treated as a unit which it is not historically (and similarly Sanskrit papraccha). Note ta‘ci‘ita‘itamagugwin (80.25; cf. also 86.6), in which not only the stem i but the instrumental particle t and also the initial of the element —ama-— are reduplicated. Similarly the same stem (i) and passive sign —gu- are felt to be a unit at 66.32, and therefore we have igu‘igu. At 70.39, kegata-, ‘‘ wailing with” (also at 88.1), the combination of two stems, is reduplicated thus, kegakegati-. Observe at 60.33, the combination of in— and —iine-— is reduplicated ina‘ina-. The reduplication mimyad- is found at 82.29; and similarly nanyaw- at 64.27. §30. The form wi'pumiydgigo‘a (at 100.19), barring the initial wi, is potential subjunctive in structure and presents no anomaly, but is sufficiently rare to be worth recording. § 33. The name A‘tanetuga, ‘‘Flashing Mouth,” is a participial in structure. As I have pointed out, there are a few participials which take initial 4 instead of vocalic change of the first syllable. I still can give no details on the termination -ga, save to repeat, which I have already said, that the whole discussion of this on pp. 838, 839 of Bulletin 40, Part I, Bur. Amer. Ethn., is wrong. §§ 33, 41. The passive participial anatiéin™* (106.4) is sufficiently rare to merit mention. See §32, p. 26 of Bull. 89, Bur. Amer. Ethn., and the literature cited there. § 34. The form A‘tanetu’ni"tcin (102.23, 24) is an obviative to A‘tanetuga, ‘Flashing Mouth.” At 94.37 an obviative is lacking; and hence the phrase is a literary blemish. MIcHELsSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 115 The construction fgu’te’e . . . upa‘cito‘e’mwawan"" (104.14, 15), “their old man was told”’ involves a surobviative (on which see also Bulletin 89, Bur. Amer. Ethn., p. 66), because —gu-, the sign of the passive, requires an agent, either expressed or understood. At 106.11, 12 there is a surobviative construction of a different character. At 96.3 the surobviative construction is close to the first one cited. A rare obviative is wi‘kiketeminamawomagwe ki‘ci‘a‘tci'l (86.32), “‘that we should bless for his sake each one of those whom he created.” Another example of this character is to be seen at 84.5, 6. See p. 408 of Festschrift Meinhof, and Bull. 72, Bur. Amer. Ethn., p. 69. An unusual obviative of the interrogative mode, —anigwiini, occurs at 92.1, as does another rare form, —Aminigwini. Both are quite regular in structure, but are so infrequent as to be worth recording. At 68.23, 24 we have dgwi’megu‘u ke‘kineta’manin ami‘ciponi- ‘kdgwigwin", “I do not indeed know how he might cease being pestered by it,” is quite regular in structure, but is somewhat uncommon. §§ 33, 34. A couple of rather infrequent passive obviatives are to be found at 82.10 and 86.5. They present no anomaly in structure. See also 90.29. At 68.6, 7 4gwi is construed with a past subjunctive. § 39. A rather rhetorical form of the reflexive, —-ti‘sd‘i- (in place of -ti‘so—), occurs at 72.4. § 41. At 92.19 neketemindgopi is used in place of neketemi’naégogi. This is a stylistic blemish, for the first form is an indefinite passive, and yet an expressed agent occurs. The form neketemi/nagogi, though listed for convenience as a transitive, actually is a passive in structure, as I have pointed out before, requiring an agent expressed or under- stood. Similarly the sentence is faulty at 98.16. The very rare pronominal ending for the second person singular of the conjunctive of the very indefinite passive, —ndgiin(i), occurs at 94.20. At 98.15 miydwimeta a participial of the indefinite passive is found. These are on the whole rather uncommon; note that in this present instance it is syntactically incorrect. § 42. A rare vocative is neme‘come'se*, 68.40, for neme‘cu. Cf. the rare negwi'se. At 80.29 me‘to‘sineni’wenwawi is declared by Harry Lincoln to be correct for the ordinary ume‘to‘sineni’wenwawi, and I have therefore retained it. Nevertheless, it should be pointed out that the form thus far is unique and anomalous. § 47. At 80.10 a rare form, an obviative, is found, namely, ke‘tcawa’‘imani ‘‘important,’’ a compound of ke‘tci and awa‘imani; see Bull. 72, Bur. Amer. Ethn., p. 70; Bull. 85, p. 48; Bull. 87, pp. 36,40. Itshould be added that ke‘tcawa‘ima is not used in ordinary conversation. 116 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 § 52. Note ninegutenwi at 78.17, which is stated to be better than nane-, given in Bull. 40, Bur. Amer. Ethn., part 1, p. 864. We come now to topics where references to the grammatical sketch are not feasible. At 88.32 we have wi‘anemi‘cinato’ta‘citci, “‘he shall thus continue to ask favors of me.” In accordance with regular phonetic shift —ci‘tci stands for —‘si*tci (the change is pre-Fox; it is given as above for convenience). Consult Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 495, 538; Bull. 89, Bur. Amer. Ethn., p. 27. In view of wi'wigita‘tcimwi‘tawa‘tci (62.3, 4), “he shall carefully explain for them,” it is well to note that in such combinations in ordinary conversations —mu‘t- is far more common. Colloquial —amow-— (for —amaw-) is to be seen at 84.10; 84.11; 102.33. At 86.2 witanemi . . . witanemi-— is not an error; neither is i‘teigi . . . di‘cdgi- at 70.40, 41; nor analogous cases at 66.28, 29; 80.38, 39. I confess that I do not understand the rationale of the phenomenon. At 96.24 sigatwin™*, ‘‘dish it out,” is a grammatical anomaly. I suspected an error; but Harry Lincoln stated the form to be correct. The form wike‘kinema‘wiaga‘(1) is found at 70.17, 18; 72.17; 104.8. The veculiarity, outside of the structure, is that it is a negative in meaning, and that instead of referring to the future, as one would expect, it refers to the past. The termination —d‘wAa‘gi‘'i is anomalous. The translation is, ‘‘as he did not know about him, them (animate).”’ The baffling termination —apanigi, on which see Bull. 89, Bur. Amer. Ethn., p. 62, and this bulletin, p. 40, occurs at 60.12; 60.19. I think it certain-apenigi (Fortieth Ann. Rept. Bur. Amer. Ethn., p. 496) is only an error for —Apanigi. Observe that a‘neni’wiyan" in formulaic passages (98.15; 100.32; 106.35) is plural in sense (‘‘ye men’’), though singular in structure; also note that the present subjunctive, not the past, is used with iW. See Bull. 89, Bur. Amer. Ethn., p. 56, and this bulletin, p. 36. The participial tcInawimag(a) at 68.45, 70.1, though singular in structure, plainly is plural in meaning (‘‘those to whom I am related,” “my relatives”). Similarly the participial ickime‘to‘sineniwita at 68.25 means ‘‘the first people” and not ‘‘the first mortal.’ Apparently at 68.41 d‘nawa‘tci‘atamié’‘enagowe is a “plural of majesty.” At 84.1 the syntax is peculiar; aneminatota‘sonite has nothing to indicate an inanimate object. d Very strange loose composition occurs at 60.2, 3; and mawi occurs outside the verbal compound at 92.3. vt) rae bE i i Sis its H sco ia ‘oa i ig iho ah eee cet oa Ph Hsp chin nigaw"s Zier | Pinioa “adne'* Ke caret ee awh ¥: rs ve ie Manta) des oe Pwereeiti’¢ a fyi) dia. Sign ‘lt * be are igs “ear ruire os a ‘30a i aipinaea’ Cats ait i inal G qn iro Masta’ fer Way ee ane Pees = a AMGesiaio} ai yom ‘oe Rist aoa s aM ‘Ly Paw mash, q Rati yix yantins ve ee Wr qa nig oy Sa i inoay iia wiiet kaek” Puspa ‘be (seas Ge os. Wh pene Mo Phutnd ‘Ay ngnbe oF ant 4 a: stint ‘ont OE SS Dae 5 re MOEA | is oes De? oh A 5 , 6 SIT Be Ms Walsh is a eae ne ate aes AGING dio tec} i be yr ee ved x ie eS Wom lesnPhat PP irgw’ aed 7a Podaxt a Menor Ardanod ittot oPyyr aie Dat’ aaoay Pitas A Pat Pan ecg Ha iA BE nse i vas Lae ethings” BM Oa erie é ead jun ating ier Weel Eck inthe sting ‘Bweew"s tigen bio’A’ 7 OS ghdics Cees Poise ia ca oct oithat" B * Pica 36% ‘ioe ‘iiegi) Ad eat “le a > Ae or Sean wes sei hi Racial nd gar A Magn eaE ‘siaieat sina f ope a tgh: cig ae ae 7 age “i ae ay ies Raitt bw 'twatiog *wetl ne ieehsea WG pe 8 oPis aa PSK again iw nat Lea Pe ea ah aE ALY ont: ne oda Et oe ei viet mie inises” se cae inl oktanw ah, OE ‘sti, GGy sine at ~ toe cee, Pte A VARIANT RITUALISTIC ORIGIN-MYTH InDIAN TEXT Ka‘d’ na‘cawai’ye me‘to'sine’niwag d‘cawiwa’ te‘ i‘a‘ckiwapi’genigi wi'mamato/mowa‘tce"™, 4*a‘ckiwipiketemina’gowa‘tci kateminago’- wa'tci'=. Atca’wiwa'tci tata’g a‘cki*tea®: ma’na negu’ti ne’notiwa kabotweyitu’g a‘wipimdma‘katéwi’te‘e nadna‘kani’ pepd’nwe 5nind’magiwe pendiwe’megu Wimigo’‘i'suta negu’t'. Me‘cena’ kabo’tw atketeminawe'si’te’ i/n a‘ckagime*tci’megukata’wipa‘ki- ‘tipenito’te’ u’wiya”™. Me'cena’tyaituge kabo'twe ki‘cind’magawi- ketemina’we'si‘tci neguta’ iya’* 4a'niwa’te‘e nepi’‘sd‘eg*"*. Pe‘kigii’‘meg a‘me‘ca‘kwa’tenig™. Keyd‘a’p inini katemina’gu*tcini 10manetowan™. Maméa‘tcigi’megu ma“tcimanetd’‘é‘ani nete‘citi* inu’gi ni/n alyd’‘ninat aAnanota’gayan™*. A‘tanene'tini‘tci negu’t iitwApe‘cke'sini‘tci’ negu’t d‘ma‘katéwa‘ku’noni*te™. Ma*kataéiwa- ‘kuno’ni‘tcin étme‘to‘sineniwé’pama‘tc". Initydtuge pe’*ki ke‘tci’- ni‘ i*mawu‘sapamia’te‘. 15 Kabo’tw 4na’wugu'tci nenem’‘kiwan"™. ‘Na‘i’, netota’m™, a‘se- mi’‘inu,” 4/‘igu“te ini’ni neneme‘kiwan™*. Ka‘d’n ini na’‘k a‘kand’- negu‘tci kutaga’n™*,’ ‘Nai’, ka’t a‘semi‘i’yégan™", nd’‘ci‘sem™*. Ni’n a‘semi‘i’/n™,” a/igu*te"™. ‘‘Nina’ku‘i keketeminin™,” aigu“te inini mA“tcima’neto‘an™. 20 Catcki’megu a‘wawaé’pama‘te™. Kabotweyadtugin a‘ana‘kwanda'‘te* ume’‘ti‘an™*, ‘Pemuta’mawin™, a‘pe*tce",” 4&’igu*tc: neneme‘ki- wan", “Ka’ta tipwa'tawi’/yagan™,” 4/‘igute iInini ma“tcimaneto- wan", Namipe’‘ciwanigié’* inin™, Naka k&and’negu‘tc", “Ni/nama kekete’minin™,” a’iguttce™. “Ni’na‘tca* kita‘se’mi**,” 25 a’/Sgu*te". Natka’te, ‘“Agwi nana’‘ci nenepimi wi‘tadge‘cka’- manini na‘inas pemwi’wandn",” a’igu‘te neneme’‘kiwan"", Nak atkand’negu*tc", “Agwikut tipwa*tcin™*. Agwiku‘t wi’n wiwinine’tagin®",” 4’Sgu%te", Tciwitewi’megu a‘kano’negu‘tci wi‘'a‘se’mi‘a‘tc"™. 30 A‘tpwawike'ki’nema‘tci wi'a‘semi‘agwi'ini natawa“tci’megu‘ cick &'wawaé’pama‘tc™. Pe‘kime’gup dnemi‘eti’niwa‘t". Kabo- tweme’gupin dyii‘ci’megu d‘nenyéma‘su‘te a‘pyata’‘ckanmig a’‘cku- ta”, kutagani na’‘k a4‘pyani‘tci neneme’‘*kiwan™, a‘ni’‘cini‘te™. Na’tk**, “Inima’ma*tcigi wi'a’wane"tci ne’me‘co™’,” Aci’ ti‘a*te™. 35 Inime’gup i‘pemiwdpiwe’neme'tc". Keya‘a’pa ini’megu 4‘a‘semi- 118 A VARIANT RITUALISTIC ORIGIN-MYTH ENGLISH TRANSLATION Now (this is) what the people did a long time ago when they first began to worship, when they first began to be blessed by those who bestowed blessings upon them. (This is) presumbaly what they truly first did: This single Indian soon began, it seems, to fast ear- nestly the entire winter and a very little while in the summer (this) single (Indian) who belonged to the Feathered gens. Finally he was later on blessed just about the time he had nearly starved himself to death. Finally, it seems, shortly after he had been blessed some- where yonder by a little pond he saw (some one). It was indeed a very clear day. It is a fact that it was the manitou by whom he had been blessed. To-day at the present time, in accordance with what I have heard from time to time, I think it certainly was an evil little manitou. They were fighting; one was white and one was painted black. The one painted black looked like a person to him. ‘Then, it seems, he went very close to see them. Soon he was seen by the Thunderer. ‘‘Now, my brother,' help me,” he was told by the Thunderer. And then he was again addressed by the other. “Now do not help him, my grandchild. Help me,” he was told. “T really bless you,” he was told by the evil manitou. He merely watched both of them. Soon, it seems, he strung his bow. ‘Shoot him for me, please,’’ he was told by the Thunderer. “Do not comply with his wishes.”? he was told by the evil manitou. (It was) Underneath Lynx. Again he was addressed, ‘‘I indeed bless you,” he was told. ‘Verily you must help me,’ he was told. “Never will you touch my water with your feet if you shoot me,” he was told by the Thunderer. Again he was addressed, ‘‘He is not telling the truth. He indeed does not control it,” he was told. He was addressed by both (asking him) to help them. As he did not know which he should help, he merely kept looking at both. Surely, indeed, it is said, they were endangering each other. Soon, indeed, it is said, while he continued standing a fire came down and another Thunderer came, so there were two. And he thought, “Now surely my grandfather will be taken away.’ Then, indeed, it is said, (his grandfather) began to be taken away. It is a fact that at 1 Observe the vocative netotime is used, 2 Free’rendition, 119 120 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 Swi’te’’. ‘“Tanittca'i ni’na ki/n 4na‘pena’‘ciyani no’‘ci‘sem™* ?” i/igu*te'*. Inigi‘me’gup &‘pemi‘awa’neme‘tc ume’‘co‘an ini‘l nene- me’‘*kiwa'*. Me'tdte ata‘se’mi‘a"te ute'cita’agan A/aiyo*te". Ini’- megu A‘pemikwa‘kwi'tciwe’neme*te ini’ni ‘nd‘ci’‘sem™*’ dgu®tcin®™. 5]’n dtcawi’te’e na‘ina’‘ man &‘wipiketeketeminagu’te‘e manetowa‘". Ma’ni Tapa'cig a‘taigi ke‘tcimi‘cam™". A‘a'ckiketeketemina’we'si‘tci na‘ina‘ i/nA negu’ti nendtiw i‘ma‘katawi‘tciga’‘megu A’‘pena“te*; ini’yatuge na‘ka’“te atte'tei’/megu _—a*kitata‘cima‘ka’tawi'tci —ne‘ci‘ka’megu. _—‘Ini’- 10yaituge me‘cena’’ kabd’twe na’ina* 4‘a‘ckiwdpipena‘kwigi ta‘tapagon™™, Kemikemiyawape‘. Kabo’tw ay a’nu‘sa"te i‘menwé’netag ai‘ki‘ckape‘kato’‘inig ai‘nana’‘api'te ina‘, Pe‘kigi/*megu 4‘negwana‘kwa’tenig*". ‘“Pe’naé‘ka‘l” ata’mogani i‘matalydgwin ina‘i maginepa‘ki’witug a‘sen™; ini’yatug a‘nana’- 15‘apitte ina nendtiw™. A‘ane’ckendna‘te utd‘pwa’ganan 4‘nawa- dtei/titagi‘agwapitte!. Aya'ci/megu‘api’‘api‘tci kabotwe’megu a‘*kwa- *ki’winigi wi‘tcipagi‘ci’monig upe’*kwaneg u‘tci’nawe kago* a*pyd- %tcika’ckito%te". A*peme’g u%te dtuta’netag™*. Kabod’twe ke‘te’n inapi‘te ina‘te'* a*pya*tcike’*tcini‘tci negu’ti me’‘té‘an a‘pya*tei- 20 ‘sdge’nanitc". Iniydna‘tci’‘i yowe né’wa‘tcini na‘cawaiye me’‘ta‘an ii‘pyi*tci‘soge’nanitte’®. A*api’‘api*te dna‘samapi'te A‘pya*tcinagi- ga/panitte’. Atpwaiwimeguka’nonattc®. InigaS mani pe‘ki’megu ‘itpege’ciig ia'sitatigi’ tatag™®. A‘pwawi/megupend‘tci‘a*kwapa’- tanig™'=, A‘papdwike'ciwa’‘sa‘a‘te utd‘pwa’ganani ne/notaw a‘wipi- 25 *ane‘ckenana‘tc™. Kitcitane‘cke’nana‘te a‘pa‘ta‘pwa*tc™. Ki‘cipa- ‘ti‘pwatte d‘awatena’mawa‘tc a‘ata’maé‘a*tc, a‘pwawigd’‘megu- tata’gika’nona‘tei wi/n™. Na’tka na/‘ina'i ki‘ciwépi‘ata’mani'te", “Pe‘ki’megu ketépi yo’w d‘a‘semi’‘ityani na’‘cawai’™,” a‘igutci- d¢ej* ini/ni neneme’‘*kiwan™*. ‘‘Inugi*tcat ma’ni wé’“tci ni’wiyan". 30 Natka’‘tci ni’na ketenaé’nemene ‘aiyd* wi'pyaiyan™,” 4’‘igu4te ini/ni neneme’*kiwan™*. ‘Ini wia*tcimo’‘endni*tca'i wi'l'ca’wiy an®",” ai/igutte’. “Wi'i'ca’wiyani ki‘minen inugi’megu,” 4’‘igu“tei nene- me’‘kiwan™*, “Keke’‘kinetama‘a’gi pipaime‘ka‘tcigi papamwawage’- ‘sitcig A‘petawi’ ki‘ce’gwe papamwiwiage’‘sitcig*". Keke‘kinema- 35 wagi'tea® a ci'i‘cindgwi'towa'tecl ma’ni mane’towan u’td‘kim™™. MO‘tci’megu ma‘a’ni keme’‘co‘an™*, a‘senapéine’niwan dyi’gi ka- ‘ckipapa‘siga‘cimawa's,” 4/Sine“tei neni”. ‘“‘Ini*teat wi'itca’wi- yan™*, J/ni wi'a‘pi‘tca’wiyan™*. Cewd’na mana’megu mene‘tami’- megu 4/‘kuniwa_ ki‘nigani’‘cimaw™*, na‘ka’‘tci kégo’*megu ki’- 40 *paga‘tu wi'napa‘ku‘kwa’tawa‘tci kitemi’nd‘kigi neneme’‘*kiwag*",” a/igu%te'. I’n agu’“te'. Ka‘d/n a‘waipimami’negu‘tci nata’windni na‘ka’*te uwiyd‘a'’l kiwi- ‘sa‘i‘ni‘tei', na’‘ka ketiwimi’guna‘ a‘pyitena’magu‘tci’megu ina‘ MicHELson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 121 that moment he had been assisting (unconsciously). ‘‘ Why, my grand- child, do you attack me?” he was told. Then, indeed, his grandfather began to be taken away by those Thunderers. It was as if he helped them by using his thought. Then the one by whom he had been called “orandchild’”’ was taken upward. That is what happened to him when he began to be blessed by the manitous. This great sacred pack is at Tapa‘cita‘s (residence). At the time when that single Indian first began to be blessed he indeed fasted all the time; and then, it seems, he went about fasting in far-off places quite alone. Now it seems finally it soon was the time when leaves fall. It would rain. Soon while he was walking he enjoyed looking at a little cliff and sat down there. It was very cloudy. Where (the river) called ‘the Turkey River” joins (the Mississippi), it seems, is a high cliff of rock; and, it seems, that Indian sat down there. He filled his pipe (and smoked), (as he smoked tobacco) he stopped to rest. While he was still seated soon he heard something behind him toward the west at the end of the hill. He thought it was from above. Soon he surely heard some one coming. Surely as he looked, lo, one being came into view there holding a bow in his hand. Behold, it was the one whom he had seen long before that came holding a bow in his hand. He remained seated, facing the other as he came, halted and stood (there). (The Indian) did not speak to him. Now at this time it was very smoky, like mist. It could not be seen far off. The Indian shook the ashes from his pipe and began to fill it. As soon as he filled it he lit it. As soon as he lit it he handed it to him as he smoked, and he did not address him. And at the very time as soon as the other began to smoke, lo, he was told by the Thunderer, “You pleased me very much when you helped me long ago. This verily is why you see me to-day. And I blessed you to come here,”’ he was told by the Thunderer. ‘‘ Now I shall truly inform you what you are to do,” he was told. ‘‘I shall give you now what you are to do,” he was told by the Thunderer. ‘‘ You know these beings that go by roaring halfway up in the sky. Verily you know how they make the manitou’s earth appear. They could even also split to pieces this rock, your grandfather,” the man was told. ‘That verily you shall (be able) to do. But first you shall deposit in advance this tobacco, and you shall boil something so that the Thunderers who take pity upon you shall be given it in return,’ he was told. That is what he was told. And (the Thunderer) began to give him medicine and some birds, and he was there given eagle feathers which go with the medicine. He 66112-—30-——_9 122 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 ta‘e ini* a‘ci/genigi nata’windn™™. Setka‘wa‘soni’ga* a*minegu’te‘®, teagi’megu kigo’1 mi‘ca’ma‘egi ta‘swaiyag 4’‘tinig a*tcdgimegd’ni- mi’negu‘te™. Ka‘o/n™", “Ka’ta wi/na me‘ce’megu na/‘ina'i kigod° i'ci‘tei’gatkan- 5m” a/Soutte!’ “Ketemagii’yigani me'to'si’neniwag™*. Ka’ta na‘ka’“tei waépa‘sine’tamawi‘kani ma’ni yapi wi’n™‘, 4gwi’ ma/ni na’‘ka ki‘ce’g**"*, Naina‘ a‘a‘kwa‘kunigwa’togwin 4‘atei’togwan A’‘k iniyap a‘kwi‘se’tondni ma’ni ketemi’ndnan™,” 4/igu‘te ini’ni neneme’*kiwan™*. “I’ni,”’ digute'e’yituge na’inat dtketemi’- 10 nagu"te™. Mani‘tceat Wamigo'ag a‘tcigwaiwikigi’nowa‘te a ‘ca’wiwa"te". Naga’monanig&® fyi’g a’*tiwani tcigwawinaga’monan"™. Tecagi’- megu i’‘cigenw inu’g aiyo’‘nina‘™. Wittci pwaiwi'awata‘segi nendtiwiwigi/yapydin"™™. Nendtiwiga- 15nanima‘i waiyi‘kwa’megu mana’‘ku"tci’ peteg agw ina‘i wipa’- ‘segini nendtiwiwigi yapyén™*. Me‘cemego’na na’‘ina® wi'nd’tenig i‘citaé’‘awate noteni‘sa’megu, mo‘tci/megu inu’g aiyo/nina™*. I/ni wa/“tei tepata’mowa"tci mimi- ‘ci/mitcigi neneme’‘kiwa‘i kitemina’gutcig™". I’n a‘mamiga’tiwa"te 20inini’megu fyd’wa%tcin a’‘pend*tc. I’n a/‘cikegi ma’ni na’tka negu’ti mi‘ca’m™*, Wi'ndte’nwi ‘i‘ci’téi‘at u’wiyd'a pa’ga‘to'’sa kigd* atku/niwan a’‘ckutégi pa’gina's*®. Ina/mi'tai na’gamu%te". Wa'tcipagi‘ci’monig ina‘sami’gapa‘s**, Ind’mi‘ta‘ aiyo’“tei nagamd’- né‘ani ni’‘c’*, A‘sé’mawani nenoti’wi'ani® sd’gena‘s ite’p i‘cime- 25 ‘ckine‘tca’gapa‘'sa wa'tcipagi‘ci’monig*"™. Ki'cika’nonat A‘ckutina’- ‘siwAn uwiyd‘anigéi' ne‘ckinawa’‘egut i’n a’gwi wi‘ke‘kanetagu’- ‘sittcini wi'pagi'sa‘ci/nugwan i/na‘tcat A‘tckutinaé’‘siwan™*. Inime’- gape ami‘ci’genig*". I’/n andtotamowa‘tcape’’. Tcagimegup Aci’- ‘sowa"te a’‘towagi mi’‘ciman®™*, Ini/megu a‘cigend’‘inigi* cewii’n 30 a%tcimonaé‘ani tagdwi/megu pe‘kini‘seno‘i’niwan™. Mi’‘camegi mA na’‘k a‘taé‘inigini tagawi’/megu pe‘kinigend’iwan™, nagamdo/n‘é‘ani na’‘*ka tagdwi’/megupi pe‘kini‘send‘i/niwan". I’/n a‘ci’genigi neneme’- ‘kiwag uta‘wine’/mwawan aiyo‘ a‘tawa’wa‘tcini ma‘a’‘i me‘to‘saneni- wa", I’n atca’wiwa'tc®. I’n atci’genig™. Mani*tcat Wami’go‘ag 35 a‘ci’genig*", Ca’*cki taga’wi ne’tatot*s. Ayigi’/megu A‘miga’tiwa%te a*peme- gipa’pe‘e kiwi’tiwag**. Ka‘d’ni ma’na‘ ca’*cki me’‘si‘awa‘ ca/‘ck a‘ki’witate atkig atmi’gati%te', ci/‘cki me’‘siiw™. I/n a&’yowa- tte ni wa%tci pwawitcagi‘e’te’e na/‘ina® A‘tcagd’/*kawu'te uwi- 40 “tci‘ckwe’‘wawa‘', WAa’pa‘siy A‘me‘cita’wi‘a‘tcl ma‘a’‘i Saryd’* nen6- tiwat". Ma‘ani*tea'i wate pwawitca’gi‘e'tci mi/‘camani ma‘a’g i‘ter/ni‘ag™"*, Tecagi’megu ici na‘atotatawani ma‘a’ni mi’‘caman™"; tedgi/megu A‘cina’‘ikeg*. I/ni wi/tci tepata’/mowa"tci nend’tiwag ane’t*. Ni’na wi’n a’gwi tipwi'ta’manini pe’k'. I/ni ta‘‘s*". 45 Na’‘ka kuta’gi ni’‘atot“*, Tcagi’megu ma‘a’ni mi’‘caman inatotata- scuerson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 123 was given a fire-making apparatus (?), and he was given everything which is in the little sacred pack. And he was told, ‘“‘Do not hold (your) ceremony at merely any time. You might make the people wretched. Do not make sport of this for my sake, nor of this sky. At the time whenever (the manitou) makes an end of (this) earth and whenever it is remade is the limit I place my blessing to you,’ he was told by the Thunderer. That is what he was told, it seems, at the time he was blessed. This verily is what they do when they celebrate a Thunderer gens festival. Also there are songs, Thunderer songs. To-day it is all kinds of ways. . (That) is why Indian dwellings are not blown away. Indian houses from time immemorial have never been blown away. Any time they desire it to be windy it would be windy, even to-day at the present time. That is why those blessed by the Thunderers and who have sacred packs are fond of them. And when they fight fiercely against each other they always use them. And that is how this single sacred pack is. If anyone desires it to be windy he would boil something and he would cast tobacco in the fire. He would contrive to sing. He would stand facing the west and he would use two little songs. He would hold tobacco, Indian tebacco, in his hand and he would stand with his hand opened toward the west. If he has spoken to the Spirit of Fire and if he has been angered by anyone it would not be known whither he had been blown by the Spirit of Fire there. That, indeed, would come true. That is what all are accustomed to relate of (this sacred pack). All gentes, it is said, indeed own sacred packs. They are the same, but the stories (appertaining to them) are a little different. And the contents of the sacred packs are a little different, and the little songs are, indeed, a little different, so it is said. That is how the Thunderers’ possessions are which they placed here for these people. That is what they do. That is how itis. This is the way of the Feathered gens. I am relating only a little of it. Also when they fought against each other they would be up (in the air). And their bodies only would be on ( the surface of) the earth when they fought against each other, only (their) bodies. That is what they say among themselves. That is why they were not all killed at the time when they were all set upon by their foes, when Wa4pa‘saiya brought trouble upon these Indians here. Verily it was because of these sacred packs why these Indians were not killed. There are all sorts of stories about these sacred packs; they have all sorts of powers. That is why some Indians love them, As for myself, I do not believe in them very much. That 124 BUREAU OF AMERICAN ETHNOLOGY (Bui. 98 Siwan™*, Aneta’ ma*a’ni mi’*caimani‘ ci'tcki/megu inu’g aiyd’/‘nina® A‘té’/Iwan i‘pwawike‘ka’netag ane’ta wi‘i‘ca’wigwin a‘tcagiwani’- *kawatte i'ca’wiwa'. I’n a/‘cikeg™*. Ma/nemegonu’git cii’*cki kita ‘cipemena’tiwan®. I/n a/‘cikeg**, cato’‘etig*. Awi’ta nana’‘ci 5u’wiya® a‘kwa’tota‘sa ma‘a’ni alydtotag*™, wigd*tci‘a’totag®*. Mi’-— ‘camani maénd’twi a’“tcimon"". uicuEtson] NOTES ON GREAT SACRED PACK OF FOXINDIANS 125 is all. And I shall relate something else. All these sacred packs have stories (connected with them). Some of these sacred packs are simply here now (quite uselessly) as no (one) knows what to do with some, as all have forgotten the ceremony (appropriate to them). That is how it is. Many are simply kept here to-day. That is how it is, my friends. No one ever would finish relating these (stories) if he told them in full, if he told them carefully. There are many stories regarding the sacred packs. Linguistic Notes oN THE INDIAN TEXT The following brief notes are given as an aid to the comprehension of the Indian text. Only rarely are matters referred to which have been treated previously. I have not sufficient material to determine the stem in &'‘sita‘igi (120.23), ‘fit was misty.’’ Neither have I enough to solve the prior portion of a‘ckagime‘tci’megukata’wipa‘ki‘tipend‘td’te’ u’wiya*' (118.6, 7) which otherwise means ‘‘when he had nearly starved himself.” The word waiyitkwa’megu (122.15) means ‘“‘time immemorial.” At 122.42 we have an English loan word i*tci’/ni‘ag*", ‘‘ Indians.” Another form is i*tcinag™'*; see Bull. 85, Bur. Amer. Ethn., p. 49. At 124.3 we have i‘cawa‘", a rhetorical form of the:common i‘ca- wiwen"™, The word atkitckape*katd"‘inig (120.12), ‘‘there was a hill, cliff,” is simple in analysis; see —dpe‘ki-, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 623; Baraga, A Dictionary of the Otchipwe Language, p. 133 under hill, p. 190 under kishkabika, etc.; the initial stem accordingly is ki‘cki- cut. The medial portion —d‘'i- is the rhetorical element of which Ihave spoken on more than one occasion; see also 122.29; 122.30. At 122.45, 124.1 we have inatotataétiwan"", which presents nothing unusual save the medial rhetorical ——; see per contra 122.42. The following stems are either new or are repeated for a special reason; in the latter case they have an asterisk (*) prefixed: *4— anew; with postverbal —‘tci- -t—; —*td—- instr.; see a‘tci— afresh, anew, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 622. 122.7. *_a— blow (of wind); at 122.27 there isa combination of pagi-, —‘si-, and —‘cin-. —i'ki- hill; -wi- auxiliary. 120.16, 17. —A‘kunigwa- meaning? 122.7. —a‘kw- free from clouds, clear. The analysis in Bull. 40, Bur. Amer. Ethn., part 1, p. 806 is wrong (see me‘ca‘kwatwi); it is therefore clear that —ina‘kw-, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 622, should be divided into —an— and —a‘kw-. 118.9. Ana‘kwi- string a bow (-n- instr. with an. obj.); note ana‘ka-, Bull. 87, Bur. Amer. Ethn., p. 56; —ana‘kwi‘'sa—, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 622. 118.20. Ane‘ckena-— fill (of a pipe); see also ane‘ckane‘tci-, Fortieth Ann. Rept. Bur. Amer. Ethn., p. 626; —n— instr. with an. obj. 120.25. *napa‘kwaw- replace, give in return, dedicate. An anomalous form occurs at 120.40 unless derived from a collateral stem. 126 mIcHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 127 pa‘sig— split; for the combination at 120.37 see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 621, under —a- blow. pawi- shake; ef. pa’waci‘g*, Bull. 40, Bur. Amer. Ethn., part 1, p. 839, which, in my opinion should be pawici’g* (in Jones’s transcription). 120.24. *pena‘kwi- fall (of leaves); see Bull. 85, Bur. Amer. Ethn., p. 96. 120.10. A few grammatical notes follow. The paragraphs referred to are those of the sketch of Algonquian (Fox) in Bull. 40, Bur. Amer. Ethn. § 10. At 124.3 we have manemegonugi'; the final ‘ is due to the fact that the next word begins with a sibilant; otherwise we have a contraction of manemegu and inugi. § 25. The stem mi- give is reduplicated mami-; see 120.42. Asa matter of fact practically all stems containing i in the first syllable reduplicate with 4. The stem wapa-, to look at, is reduplicated wawApa-, to express distribution, but wApaw4pa- to express duration. See 118.20. Presumably ketemi— pity, when reduplicated keteketemi-, implies duration (see 120.5; 120.7), for kiketemi— implies distribution. The form atyatotag®* (124.5) is good to show that initial 4 is reduplicated aiyad; this aiyaé simply stands for 4+4, the y being a glide as it is in a‘agwaiydtani‘tc", “he crawled out of the water” (cf. Jones’s Fox Texts, 202.6), the stems being agw4-, ‘‘motion out of the water,” and —dta-, ‘crawl.’ Even reduplication of particles and adverbs may occur; see 118.4; 118.5. Compare Bull. 89, Bur. Amer. Ethn., p. 25. § 33. A locative of an intransitive animate singular of a participial Tapa‘cig occurs at 120.6 (cf. Tapa‘cita, a personal name). §§ 33, 34. A rare obviative of a participial, 4*t&‘inigini, is to be found at 122.31, and means “‘they (inanimate) which are.” Here may be noted a rare obviative of the participial of the inter- rogative, —agwié'ini; wi‘a‘semi‘agwd'ini (118.30), ‘‘the one (an.) whom he was to help.”’ §§ 33, 41. At 120.4 there is a fairly uncommon obviative of a passive participial, dgu‘tcin™*, ‘‘the one by whom he was called.” Similarly katemina’gu‘tcini (118.9), ‘the one by whom he was blessed.” § 34. A fairly infrequent obviative of the third person animate plural of the independent mode, intransitive, —niwa‘i, occurs at 118.31. § 35.4. At 122.39 wi"tci is construed with a past subjunctive, as the past tense is clearly needed. § 41. A subjunctive passive, third person singular, animate, -gut(e), occurs at 122.26. 128 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 At 120.2 an indefinite passive is construed with an agent, which is a literary blemish. § 42. At 120.1 the vocative no‘ci'sem™*, ‘‘my grandchild,” occurs; though regular in structure, it is not the usual form (no‘ci'‘i). § 47. The rare obviative iniyéna is at 120.20: see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 495; Bull. 89, Bur. Amer. Ethn., p. 67. References to the sketch are impractical in cases noted below. At 118.3 a‘cki‘tca'i occurs outside a verbal compound; this is one form of ‘‘loose composition”’; another form (with pend‘tci, “far off,” within the compound) occurs at 120.23. Why kandnegu‘tc" (118.23) has “‘change” (kaé—for ka—) is unknown to me. THE THUNDER GENS Now (this) is how the Thunder (Feathered) gens is; this verily is how they began (to be known as) the Thunder (Feathered) gens. It seems a long time ago a man was living somewhere. And this man kept walking about. Finally once he went hunting. It seems an island was there. When he came there he shot at those who fly about (i. e., fowls) in a lively manner. Now once when out hunting there he met a man while it was daylight. It is a fact that he saw his nephew (sister’s son). Then indeed they talked together as they sat down there. On the edge of the island was where they were talking together. Moreover, they shot in lively fashion at those who fly about above. They remained seated there all day long talking to each other, on the edge of the island. Very soon they saw two persons bending down and sneaking upon something. And on that island a snapping turtle crawled out of the water. It was a very large snapping turtle. It looked more like a rock on the island. And the snapping turtle was as beautiful as possible. It was like copper. The snapping turtle continued to climb and crawl on the island. Verily they (the man and his nephew) saw it, and they saw those two men sneaking up. As they looked at them they were signaled to be quiet. They simply kept on looking at them. One (of the two men) was painted white and one was painted black. And it seems that snapping turtle on the island was pursued. Soon as they were watching him there was a flash of lightning. It is a fact that then this snapping turtle was struck, and they (the pur- suers) struggled with the snapping turtle as they led him up above. For a long time they struggled with him because they could not pull him upward, for this snapping turtle indeed fought with them there. Later on indeed the men who were fighting with the snapping turtle addressed those who had remained seated at the edge of the island saying, ‘“‘Come, pray help us,” they said to them. ‘Verily you will be known as ‘a member of the Thunder (Feathered) gens’ uicuEtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 129 if you are able to help me.”’ So they were told by those who were fighting there. Soon, it is said, one of these thought of them, ‘“‘ Why you are about overpowered by the snapping turtle.’”’ Then indeed of a surety that snapping turtle was pulled aloft and was overpowered. And as soon as this snapping turtle was brought up above this man who remained seated on the edge of the island was addressed, ‘‘ Now you have indeed done well,” he was told, ‘‘ Verily you shall be called “a member of the Thunder (Feathered) gens,’ ” this man was told. That verily is how the people began to have a Thunder (Feathered) gens. That man supposedly is the one who made the Thunder (Feathered) gens. That verily, so be it, is why we Meskwakies now have a Thunder (Feathered) gens. That man is one who created the Thunder (Feathered) gens for us. The Thunderers were they by whom this man was addressed. It was with them that this snapping turtle fought. And again, later on indeed something happened to them when fighting. Then indeed once more the Thunder gens spoiled its name. At that time he was spoken to. ‘‘Come,”’ he was told, ‘‘from now on I shall not believe anything you say,”’ this member of the Thun- der (Feathered) gens was told. And that is why these members of the Thunder (Feathered) gens are unsuccessful today, for that man plausibly spoiled the gens. If nothing had happened to him today they would have been highly successful in anything they said, that is, these members of the Thunder (Feathered) gens. That is why the members of the Thunder (Feathered) gens have that reputation. That supposedly is the origin of the Thunder (Feathered) gens. That is how it is. TRADITIONAL ORIGIN OF THE SACRED PACK A long time ago, it is said, a pair of brothers-in-law were fond of each other. One man was especially fond of his brother-in-law, for he was skillful in making canoes. That, it is said, is why he was very fond of his brother-in-law. He made all kinds of canoes. Soon the man’s sister died and his brother-in-law became a widower restricted by mortuary customs. In a few days he set him free though an adoption-feast had not been held for his sister. When he first set his brother-in-law free he was scolded. ‘‘ Because I am fond of him is why I set him free in a hurry, so that he would not have to wear miserable clothing so long,” he said. ‘‘If I had disliked him I would have made him (remain) a widower restricted by mortuary customs for a long time,” he said to them. ‘‘As I am fond of him I thought he should be a widower restricted by mortuary customs only for a little while,”’ he said to those by whom he was forbidden to do so. ‘‘Oh certainly,” those who were unable to restrain him 130 BUREAU OF AMERICAN ETHNOLOGY [BULL, 95 said to him. Then those men released each other. And then they began to keep on making canoes. The man kept on helping his brother-in-law. They indeed made many. And in the evenings it is said they went out canoeing. And they made canoes which were increasingly large. Finally they made very many of them there. Now finally once when it was summer at night there was high water. Now they themselves knew it. When there began to be high water they carried them where all the town-dwellings were and tied two canoes at each dwelling. Soon the people knew that they were threatened by a flood. Those who knew that they were threatened with a flood shouted out, ‘‘We are indeed threatened with a flood.” So they said among themselves. Surely there was a roar for the river was very large. They carried what they were to eat and use far off where there were flats. And in the night they were carried off. And the next day a little of their dwellings were exposed to view, the roofs. Many of the people had disappeared, that is, those who were unable to paddle. Where the canoes which they used floated in yonder direction, and where their canoes floated out of the water was where they continued to camp. Only a single person, a bachelor, was carried far off to the west. And the people gathered wondering how they would be saved. Then the one who made the canoes said, “There is nothing for us todo. This is as high as the water will be.” So he said. It did not rain at all. The water rose of itself. Surely indeed it rose just so high, then it went down. As soon as it went down, it is said, then for the first time the people wailed. Their lands were all ruined, and their dwellings. It is said of some that only the poles were there. Early in the morning they would wail and make a hubbub. Those who wailed lamented their houses. The people had lost all their possessions. Indeed those who made those canoes were the only ones who were not wretched, that is, the brothers- in-law. At that time the people only had little fires. As soon as they had been threatened with floods they were very poor. Later on those who were unable to paddle and who had camped all about began to come, except the bachelor. He came late in the fall and began to fast with them for they did not find a thing, a little something, yonder, though there were many of them searching for their posses- sions. But, it is said, they did not find them anywhere. It is a fact, it is said, that to the west, not near by, but far off, was where an evil little manitou dwelt. Now that bachelor was blessed by a Thunderer. ‘Kawi‘ca’na‘ci‘a’” was the name of the bachelor. He was blessed, it is said, by that Thunderer, and he was told what they were to do, namely, to make caves. They were to make caves deep in the earth. And the man was believed in by a few. All winter long now and then they dug caves whenever they were willing. Now when it was spring some one came and the mIcHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 131 bachelor was giver information by him. He was told hurriedly by him, ‘‘Now indeed we have made the caves,’ he said to him. “Well today, tomorrow, at noon we are to come,” the other said. ‘‘At nearly noon you are to take each other in those caves,” the bachelor was told. As he said, they took their belongings in. At noon all were under the ground. Now two said, ‘‘Why surely nothing will happen,” and stayed there. Soon a cloud came. It looked increasingly large. Soon indeed they saw very large trees blown up in the air. Soon there was a flash of lightning. At that very time the tops of the hills were blown off. Only, it is said, nothing happened where the people were. For a short time the cloud continued to be stormy. What was there that remained whole where the storm had gone by? Not even a single tree, it is said, was standing where that wind had gone by. Kawi'ca’na‘ci‘a walked on. Then the people were told at night, “‘Well, you will follow the river westward on the southern shore. There is a large hollow. At noon your belongings will rest where it is,” they were told. ‘‘ You will see them,” they were told. That is what he informed the people. And the one who had made the canoes spoke at length. He said those canoes would haul their possessions for them. When he finished speaking the people kept embarking and the canoes kept on departing of their own accord (i. e., without being paddled). The passengers merely continued sitting. The canoes halted exactly opposite the hollow. The people helped each other off. The one blessed continued in the lead. As far as the hollow was it looked very inconvenient. They saw their possessions lying properly, their blankets, their flag-mattings, their corn, everything they formerly had. They slowly began to pick up their individual belongings. There was nothing to indicate that the water had been on them. The corn was in clusters, and the sugar of those who had sugar was in lumps. Nothing was the matter with their possessions. Canoes took away their goods, and worked by themselves. No one paddled them: the canoes traveled by themselves. They took away their goods nicely by themselves, and went to the west. That, it is said, is the benefit they derived from the man who made the canoes. At the time they received benefits from him, it is said, they derived benefit from their bark canoes. And from then on the people had canoes, and always went about in them. And that bachelor found a flat ceremonial club under the water when wading across astream. He found it by stepping onit. ‘‘My stars,” he thought, and took it to where he lived. When he arrived near by he placed it there. And when he arrived where he lived he saw nothing but feathers piled up in the doorway. ‘‘Oh, I am prob- ably to make a sacred pack,’ he thought. ‘‘Yes,’’ he was told by the 132 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 feathers. Then he summoned members of his gens. Now as he did not see them, and did not see anything, he began to thoroughly instruct them. After he had instructed them he said to them, ‘“Today we shall hold a gens festival.’’ Then a ceremonial attendant was summoned. ‘‘The women of our gens shall gather and bring flag-mattings,”’ he said to him. ‘And they must bring whatever they have,” the ceremonial attendant was told. ‘‘‘Today indeed at night we shall hold a gens festival.’ That is what you must tell them,”’ the ceremonial attendant was told. He went about instructing those whom he served as a ceremonial attendant. The builders put up a wickiup in a hurry. Then he selected the one by whom he was to be given the spread of buckskins. Then he was given the hide, white hides. Then as soon as the ceremonial attendants had boiled the food the bachelor went and fetched the flat ceremonial club. It seemed like fire to the Indians. And they did not see those feathers. Then a ceremonial attendant was told, ‘‘Ceremonial attendant, take them down.”’ Then for the first time they saw the feathers. And the ceremonial attendants saw them for the first time. It is said that those feathers appeared to them as human beings. It is a fact, it is said, that they were those feathers. They held the gens festival all night long. The next day they all went to their homes. As soon as they had all gone he was addressed, ‘‘ Now tomorrow we shall hold a gens festival while it is daylight.’”” So he was told by hisfeathers. ‘Verily as soon as we have held our gens festival we shall fetch a few people,” he was told. ‘‘As soon as we have held the gens festival and as soon as the sacred pack has been tied up for you, you are to say to your ceremonial attendant, ‘ceremonial attendant, place this on my back, we shall indeed fetch people,’”’ he was told by those feathers. Then he summoned their ceremonial attendant. When he came he said to him, ‘“‘Ceremonial attendant, you are to tell the members of our gens, ‘we are to again hold a gens festival while it is daylight.’” “‘Tt is said you are to hold a gens festival while it is daylight,’’ he said to those whom he served as a ceremonial attendant. They were willing. At the time set all those celebrating the gens festival fasted. Even children were made to fast. And those advanced in years fasted. They held a gens festival in the daytime. In the evening they had finished their gens festival. Then he said, ‘‘Ceremonial attend- ant, place the pack on my back. We shall indeed fetch people,” The people were surprised and all went home in a hurry. Then the young men departed one by one and fetched their sacred packs and war-implements. Several overtook him. Then his sacred pack told him that he would totally destroy one large village, and that the ceremonial attendant would convey the flat war-club there. Soon he was told at what time they would arrive where they were going. MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 133 ‘“Tomorrow at noon,” he was told. Sure enough they arrived there in the afternoon. There were many cabins. ‘‘Now my friends, you will very slowly take all those scalps,”’ they were told by the leader. “Very well,” they said. ‘‘Tomorrow early in the morning this ceremonial attendant will strike them all down,” the ceremonial attendant was told. The one who served as a ceremonial attendant was known to be afraid. He was laughed at. And the next day the ceremonial attendant was told, ‘Well, ceremonial attendant, you will kill.” ‘I do not indeed know how to lull,” he said to him. “No. Ceremonial attendant I truly bless you so that you will kill,” the one who served as ceremonial attendant was told. In a short time they went and lay down in a line. And the one serving as a ceremonial attendant had that flat war-club with him. ‘You must brandish it four times at the village. When you brandish it the fourth time you must all laugh,” the men were told. Then he began brandishing it. He brandished it slowly. The fourth time he brandished it the men laughed. ‘Well, you may go and get the scalps,” the men were told. They vied with each other. All the foe were dead. The men felt proud. The leader of the party, the former bachelor, was very happy. Then it is said, on their way back they continued to have plenty of fresh meat. As they were going home an eagle flew always with them. When- ever they halted, no matter where it was, it alighted. The one serv- ing as a ceremonial attendant became a warrior, an especially great warrior. He always willingly was made a ceremonial attendant. He even dedicated himself to the people. He said he never would be unwilling to do what was asked. That, it is said, is what he did. When they had traveled four days they were told by the leader of the war-party, ‘‘We shall meet a buffalo. It will go away on the right-hand side. And you shall make an offering of tobacco to it,” they were told. ‘It will be a white buffalo that we shall meet,” they were told. ‘‘It will have red eyes,’’ the leader of the war-party said. At the time he stated they met it. That Buffalo was very beautiful. It moved here and yon. It was white and had red eyes. The men offered tobacco to it. And it was in the middle of the prairie where they were on their way. ‘‘There will be a bear with me at the time I camp if I camp in the middle of the prairie.” he said. ‘‘Gad,in saying that he must be telling the truth,” they said among themselves. And some camped at the time. True enough, when they camped there was a bear with them. It was killed. It was very fat. It was beautiful. The men ate it heartily. Now when they had nearly come where they lived the leader said, “Well, you will rush on something yonder where the end of the 134 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 hollow is.’ So they were told. ‘Where the water flows at the base of a steep hill is where a baby warrior is,” he said. They departed. “You will go and attack it yonder,” they were told. They all were told. All looked in the direction. And in a short time they were told, ‘‘He has no weapons. Do not fear him,” they were told. As soon as he had thoroughly instructed them he said to them, ‘‘ Now then.”” They ran at full speed. It was a big man. Soon he ran very tortuously. As soon as he saw them he ran tortuously. “Gee whiz,” he thought. And a man who came running in the rear was somewhat crippled. As soon as he arrived on the run he said, ‘‘ This is the man you have given me to kill.” And that Sioux sat down here and there. And the man rushed to attack him in the open. He stabbed him with his knife. The Sioux was slain in the open. Surely they killed that Sioux. When they arrived yonder the people were proud. They had all come back happily. Then for the first time the sacred packs were hung up. The sacred packs were hung up together. The others who did not belong to this gens simply came there and offered tobacco to that sacred pack, all the people. And it is said that he never had fasted long. He fasted for a little while and was blessed in a remarkably short time. It is said that he ever remained a bachelor. And he departed again. He said he was going to war. ‘I shall not attack the Sioux. Those called ‘Co- manches’ are they whom I shall attack,” he said. ‘‘There are eight wigwams. I shall attack them,” he said. He departed when the summer-dances were over. As soon as the people had danced heartily he departed and started on the war-path. He went on foot. He traveled always at night. He was eight nights and also eight days on his way. In the evening they heard dogs barking at him. And two men were sent out. One used wind and the other used night. They were carried across by that sacred pack. Then they departed. They entered where the wickiups were. They unconcernedly counted how many people there were. They went in all the wickiups and uncon- cernedly counted how many Comanches there were there. Then they departed. They brought provisions to eat. They spoke of the provisions when they brought them to where their village was. The leader was proud. The ceremonial attendant looked about anxiously. He hoped to be told, ‘‘Come now, ceremonial attendant!” (i. e., be a leader). Uselessly he indeed waited for the flat war-club. ‘‘I shall brandish it,’’ he wished. When they rushed on the village the cere- monial attendant did not touch a single person. He was ashamed. As soon as they had gathered the ceremonial attendant was told, ‘Well, ceremonial attendant, I do not hear you joyously relate how many you killed.”’. He who served as a ceremonial attendant hung his head, for he was ashamed. He was the only one there who was not aman. ‘I am not able to kill,” he said to the one whom he served as micuetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 135 ceremonial attendant. Later on when he thought of it he said to him, “Well, ceremonial attendant, there still is a chance for us to go to war. Do not think anything of it,” he said to the one by whom he was served as a ceremonial attendant. ‘Verily if now you step four times you must cry out at the top of your voice,” the ceremonial attendant was told. And he was made to feel a little better by what was said. Then the man cried out, ““Wa 0, Wa 0, Wa 0, Wa 0,” as he took the fourth step and departed. ‘‘We shall be four days on the way. Then you will become a warrior,’’ he was told. When they were gone four days they saw four hunters. ‘‘Ceremonial attendant, go make an attack,’ the ceremonial attendant was told. He went and made an attack. He feared them, and he was told, ‘‘They will not do anything to you.’”’ Nevertheless he was afraid. The cere- monial attendant told some one, ‘“‘Come, you go and club him to death for me.”” The other went. As soon as he arrived there on the run the one hired to do the killing began to club them to death. The ceremonial attendant was told, ‘“‘Well, ceremonial attendant.” The other related, ‘‘Indeed this man whom I serve as a ceremonial attend- ant is why I continued to be a warrior,” he said, ‘‘I myself did not know I was to kill a human being,” he said, ‘‘this one verily is the reason I became a warrior,” he said to his fellow men. They departed. Then the one by whom they were brought said, “‘Come, men. We surely will be overtaken.’”’ So he said. ‘But they will not see us,’ he said to the men. ‘‘Nowif you think ‘well, we shall fight gainst each other,’ you will fight against each other,” they were told. ‘This ceremonial attendant indeed shall decide it,’”’ the one who served as a ceremonial attendant was told. ‘‘Oh, we have made a killing,” said the one who served as a ceremonial attendant, ‘we shall merely do our best to hide,’ the men were told. ‘‘Oh, you indeed, ceremonial attendant, have decided it,” the one serving as a ceremonial attendant was told. ““Tomorrow we shall see them at noon,” two said among themselves. ‘“No,” he was told, ‘‘we shall see them today.’”’ Sure enough, they came into view. As they came over the hill they saw them. And the ceremonial attendant tried to hide where there was timber so as to be going. ‘‘They will not see us, ceremonial attendant,’”’ he was told. He was afraid. And they camped in the prairie. Now at that time their foes came and camped over the hill. Early in the morning they moved. It rained heavily. The fire looked as if it had been there for a long time. The leader addressed his ceremonial attendant and ordered him to try to kill a turkey for them in a hurry. The ceremonial at- tendant was unwilling. And another young man was hired. He was at once willing. He at once killed a turkey for them. It was broiled in one piece on a spit. As soon as the leader had cooked it well he ate it. Finally he ate all of it. As soon as he had eaten it 136 BUREAU OF AMERICAN ETHNOLOGY (BULL, 95 he called to the elks and made them come by his call. ‘You will kill two,” he said to his followers. They killed two of them. Then he said to his followers, ‘‘ You will not take the hides, nor the heads. You will place them facing the rear. If you place them facing the direction in which we are going we shall be overtaken,” he said to them. Verily he was believed. ‘ And as soon as they arrived yonder he was met. Then they began to cook for them. So it is said of them. And the leader of the war-party was summoned somewhere again. That is how he always was treated. Now as for the one who served as a ceremonial at- tendant he felt shame toward the one whom he served as a ceremonial attendant. He was ashamed that he had been called on in vain. Finally the one whom he served as a ceremonial attendant said to him, ‘‘Now, ceremonial attendant, do not think as you have been thinking,’ he said to him, ‘“‘this is how you have been thinking. You are ashamed because I called upon you in vain,” the ceremonial attendant was told. ‘‘You must not think so,” he was told. ‘‘It is nothing for you to be ashamed of,” he who served as a ceremonial attendant was told. ‘‘Very well,’ he said. But, it is said, whenever he remembered what he had done he was terribly ashamed. Several times he was scolded and told to cease to think about it. But atways it was impossible for him not to feel ashamed. Finally he told the one whom he served as a ceremonial attendant, ‘“‘I am not able to cease to be ashamed whenever I recollect that you called on me in vain. By gad, I feel badly,” the ceremonial attendant said. ‘‘ Well, ceremonial attendant, when you again go to war you will become a watrior,”’ the leader said to his ceremonial attendant. ‘Oh I sup- pose so,”’ the ceremonial attendant said, and he ceased thinking about it. ‘Surely today will be the last time I go to war,” he said. But the ceremonial attendant fell ill exactly as they were going. His son, it is said, served as a ceremonial attendant in his place. And in a few days after they had gone the ceremonial attendant died. Now they fought against the Sioux. Finally the leader of the war-party shouted out at the combatants and brandished the flat war-club four times. All those who had been angry died. It seems as if those who scalped them became butchers. Then they departed and went back. And that eagle came flying in the rear. And they were told, ‘‘Now my friends, not a single time have I led you to slaughter. Always I have brought you back,” he said to them. “I am not merely saying this,’’ he said to them. ‘I speak the truth when I speak today,’ he said to them. ‘‘It is surely true,’ he was told. “So I am going to cease being the leader of war-parties,’”’ he said to them. ‘‘You will never again hear of me being the leader of a war- party,’ he said to his fellow Indians. ‘‘I shall be here in one spot always playing with the children,” he said. And when they came micnELsoOn] NOTES ON GREAT SACRED PACK OF FOX INDIANS 137 yonder it was told that his ceremonial attendant had died. ‘He died a little while ago,” they said among themselves. The former leader felt very badly that his ceremonial attendant had died. And, it is said, he began to doctor the sick, even those who were wounded he cured. Hebecameagreatman. He wasnotanoldman. He was middle-aged. He was not a young man. He was a great man, and he was the one who made the sacred bundle. Later they became willing to cease to cherish this sacred pack. “Why!” thought the former leader. Only whenever he worshipped was worship held. More and more he met much evil. Lo, finally, it is said, he ceased doctoring the members of his gens. And it is said he was therefore disliked. And the feathers which he had made were not worshipped. And others always came and sacrificed to- bacco in place of members of his gens as they did not cherish his sacred pack. He became discouraged. ‘‘ Well, I shall cease, by gad, to doctor the people,’ he thought. Then it seems that he finally summoned his friend. ‘‘ Well, my friend, I shall depart,” he said to his friend, ‘‘I] shall depart. Oh, I shall take my sacred pack. I shall depart tomorrow at noon,” he said to him. “I surely shall depart,” he’ said to him. The next day at noon there were many people present. At noon they were dancing. He had his sacred pack on his back and began singing. They gradually ceased hearing him. As soon as they ceased seeing him they saw a cloud. It rained violently, and it also hailed. Surely the men who wailed, it is said, made a great hubbub, also the women and children, and those of advanced years. It is said that they went and put tobacco where his sacred pack had hung. They even, it is said, sacrified tobacco where he lived. It is a fact, it is said, that that bachelor was a Thunderer. That is all they called that man at the time, ‘‘Bachelor.”” That man lived at any place by himself. Such is what is said of him. THE MAKER OF THE SACRED PACK He knew indeed when he was born. Again, he even had sense when he was in his mother’s womb. During the time he was born he became unconscious for a short time. After he was turned over he regained consciousness. From then on he at no time lost his senses. His mother always tied him. His mother did not understand him when he spoke. He was put in a cradle and then he would think he was being tied. He would tell her, “Mother, I am indeed tired of being bound.” So he would say to her. She could not understand him at all. It would happen that he would be tired all over from the bonds, but nevertheless he was tied up, 66112°—30——10 128 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 And it is said that finally the manitou gave him his breath just as soon as he was able to sit up. The manitou put his tongue on him while he was sitting. That little baby would indeed become numb as the tongue went into his flesh. He would indeed strike his cradle. He knew indeed what the manitou was doing to him. It indeed frightened him. The baby could not speak. His mother put him on a cradle. After she picked him up the pain ceased hurting him. Indeed he was afraid to be put down by himself. The manitou was always directly under where he was. The baby indeed knew some- thing of him. Again, he did not think the same as babies thought. His thoughts were indeed very clever, but he was indeed terribly afraid of the manitou. That manitou always thought only of him. He did not even tell him anything. He knew that the boy knew something. ‘‘ When he is grown,” thought the manitou, “‘I shall indeed bless him.” The baby was a To‘kan. All they called him was A ka de. They always said this to him. He was the first child his parents had. His father was a Ki‘ckd. Soon after he had begun to talk they went out to live in the open prairie. While it was very clear it began to rain. That boy had now begun to talk. Then he knew that the manitou was directly under their dwelling. He hid just enough not to be seen by them. He said to his parents, ‘‘There is a manitou under our dwelling,” he said to them. He indeed frightened his parents by his talk. ‘Well, we had better tear down our dwelling right away,’ the man said to his wife. The woman then refused. “Why indeed all our things and our belongings will get extremely wet,’ she said to her husband. Then that manitou of under the earth was indeed very proud. After it rained that manitou of underneath the earth began to talk to the woman. ‘‘ Now, woman, I am going to bless you,” the woman was told. ‘You pleased me because you have made me live on. This is why I am now staying here where you are because I am blessing your little son. This is the reason I am staying at your dwelling. If your husband had succeeded in inducing you to tear down your dwelling I surely would have died. Indeed I shall now think of you in a right way. You know how badly your husband treats you. You will now indeed know who is called a man. As you wake up early tomorrow morning you will then see how much the men will desire you,” that manitou said to her. Then she woke up early. She went a short distance and sat down. She beheld some pretty flowers which were being bothered by hum- ming birds, butterflies, and bees. Every one of them was after that one particular flower. Then again, the little birds who had pretty songs would come there and sing. After they would sing there would be many different colored birds who would come over there. micHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 139 She would look solemnly at them. ‘‘Oh, that flower is I,” she thought in her heart. ‘Those humming-birds are my own people,’’ she thought in her heart. ‘And those butterflies, they must be the people with whom I am intimate. Indeed then I shall be able to marry these,’’ she thought in her heart. ‘‘And these bees, why these are the men’s enemies,’ she thought in her heart. ‘And these sweet-voiced birds, why that must be the way my voice will be when talking,” she thought in her heart. After she thought it over, she thought in her heart, ‘‘ Well, that must be the way.’ She tried to make a sound with her hands. Indeed she blew and made a sound like that of a whistle. In whistling she thought of men. Then that woman wanted them to go away to their village. After a while indeed her husband said, “‘ Well, we shall go home.’’ Covertly she was proud, for she was a quiet woman. When they arrived there was a dance going on. She put on her finery and went to dance. Indeed the men joined in their admiration for the woman. It seemed as though she was the only woman there. They began to court her. Whatever she thought of her husband she also thought of the men. She did not think that of one alone but every one who courted her. Her husband did not know that she was being courted. Soon he knew what she was doing. Then that man and his little son moved away from her. Then indeed she married and had a husband. Then soon afterwards she was taken away as a wife by another who spoke a different language. Again, from there she was married to another while she had a husband. Finally, she had a Sioux for her husband. Then in that country she kept on marrying among the Sioux. She spoke their language. Her people knew nothing about her. Then soon she began marrying among the Comanches. It is said that soon after she began thinking about her life. She thought of her husband and her little son. She indeed thought of them when by herself, and in a quiet way. She thought that she saw her son. Again, she would imagine that she saw her husband, and it seemed so. Then indeed in her heart she thought of going back. Then she told her husband, ‘‘I am going back to the Sioux,’’ she said to him. ‘All right,’ he said to her. Then, it is said, she began to think of her little son and also of her husband. She thought this as she continued to think of those whom she had left. When she re- turned to those Sioux, the Sioux men were very proud. She stayed there only a short time. After she stayed there a while then she went to those who spoke another language. Then indeed she came back. She was indeed more than ashamed of her conduct to her former husband. She indeed saw her son. He looked the way she had imagined he looked. Then those who had been her friends tried to court her again. She would not even speak to them. She indeed 140 _ BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 hated the men. She only wanted her husband. Whenever she saw her son she was proud. Soon the woman spoke to her parents of it. ‘This is what happened to me,”’ she said to them, ‘‘when I yet had my husband I was blessed by a manitou,” she said to them, ‘‘a long time ago yonder in the middle of the prairie the rain fell upon us. This was the time when I was blessed. This my son’s father told me ‘we had better tear our dwelling down,’ and I replied ‘All our belong- ings would get wet.’ Then I was blessed by the manitou. ‘To- morrow you will see what the men think of you,’ he said to me. I saw a flower which was very pretty. This is why I have often married other husbands. I have been married to many a man,” she said to her parents. Then her fatherspoke. ‘‘ Well, thatisit,my daughter. The reason why the men now hate you is this, the flowers are not much to think about,” she was told. ‘‘They always stand about anywhere without being noticed. Whenever they are plucked they will wither and then are thrown away. And they will lie exactly on that spot. Then they spoil and are good for nothing,”’ she was told. ‘That is where you stopped,” she was told by her father. Then the boy remembered all their talk. ‘‘I declare! It must have been at that time,” he thought in his heart. ‘‘ Well, this is the one,” he thought in his heart. He stayed at his father’s. Soon afterwards he spoke to his father, ‘‘Father, let us walk around,” he said to him. “Very well,’ his father replied. They departed. Soon he said to his father, ‘Come! This is when I am going to fool you, father.” “Very well,”’ his father indeed said to him. ‘‘Once upon a time, long ago, when we lived on the prairie it rained. I also told you about it. ‘There is a manitou here,’ I said to you. ‘Now let us take off the covering of our dwelling,’ you said to my mother. Then she said this to you: ‘Indeed all our things will certainly get wet.’ At that time, it seems, is when your (pl.) carelessness started,” he said to his father. ‘Then you thought of my mother in a wicked way. This then was the reason why my mother had wicked thoughts. That one (i. e., the manitou) thought that way of her,” he told his father. Then his mother happened to come upon them unintentionally. They were sent off in a lonely spot. The boy spoke to his mother and also to his father. ‘‘My father and my mother,” he said to them. “This is now the thought of whoever is called a manitou toward you both. Indeed now believe him. My mother must cease to think of the one who deceived her. She has now found out about her decep- tion. She believed in him. My mother will now leave you. You must indeed take the lead. If you love me at all you may live to- gether, you will not live apart, here and there as it may seem,” he said to his parents. They looked at each other. They fell in love with each other. After they were married the boy began to tell them, micuEtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 141 “TI am very proud that I have parents. I can now again say, my father, my mother. Again, I shall not have to go to another dwelling and say ‘mother’ as I have been doing. Now I can simply say, ‘my father’ and ‘my mother’” he said to his parents. He took the lead as they started for home. They took the woman. They again had a home of their own. Then soon after they moved, after they had camped far off, his father began to talk to him. ‘Those who have made these sacred packs will always be talked of in the future,” he said. ‘As long as their people will continue to live, precisely so long will they continue to be talked of,” he said. After, his father had talked he asked, “Father, what do these do who make the sacred packs?” he asked. “Why, To‘kan, they are those that fast earnestly,”’ his father replied. Again he asked, ‘‘Why is it that I am a To‘kdn, father?” he said. “Why, if you were to fast, you would know,” he replied. Then his father started to tell him what he knew about it. Then, it is said, he began to fast. He kept on fasting earnestly up to the time he had grown to be a large boy. Soon he saw a man who had painted himself black. He came down from above. He saw a cloud. This was from where the man came. He began to talk to the boy. ‘Now, my grandchild, I bless you. I am not going to ruin anything to which you may be related. You have now seen from where | come. This is from where this Ki‘ckd and Tod‘k4an is derived,” he said. ‘Well, this must be one of those whose voices thunder up above,” the boy thought in his heart. ‘I am the one,’ he was told. ‘‘You now have found out from where this Ki‘ckd moiety (Ki‘ckd‘iweni) and this To‘kan moiety (Td‘kiniwiweni) are derived,”’ he said to him. ‘‘ You will indeed become a man,” he said to him. “You will also become a warrior,” he said to him. ‘There is some- thing else which I also desire. You must make a sacred pack,’ he was told. ‘Yet it must be that you will cease to think about the one who first blessed you,” he was told. ‘‘He has already blessed your mother with wickedness. Your parents indeed were living | together in a proper way. He indeed has pulled them apart. After they had separated then he himself went and abused your mother. You must cease now to think of him. Whenever he sees you again just tie a buckskin across his eyes for a while. Then you must say that you will not listen to him,” he was told bythatman. ‘‘ Allright,” he indeed said to that man. After the man had finished talking to him the boy went home. After he had come he remembered what he was to say. ‘‘Oh good- ness, that was it. Iam to tell him that as long as the people live he will be talked about by them,” he thought in his heart. ‘That is what you are to do,” he was told. He was very proud of himself. “That’s it,” he thought in his heart. Soon afterwards he told his 142 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 father. ‘‘Father, I have been blessed by a man painted black,” he said to him. ‘‘When I thought in my heart, ‘well, this must be our grandfather,’ he said, ‘yes, 1 am the one.’ He mentioned my mother to me and told how she once was ruined by that other manitou. I am told to make a sacred pack,” he said to his father. His father was very proud. ‘Do as our grandfather(s?) has (have) blessed you, my son,” he was told by his father. He then told what he was to do. ‘‘When I see the (first) one again it is said that I am to tie a white buckskin over his eyes,” he said to his father. He was then given a large white buckskin by his father. He indeed always carried that buckskin. At one time he soon went off a little distance. Then he indeed saw him floating toward him with his horns out of the water. The sky indeed was very clear. Immediately he remembered what he was to say to him. That was the way (a drawing not reproduced) his grandfather looked as he came to him. He indeed came and crawled out of the water where the boy stood. After he had been killed (by a Thunderer) the boy tied that white buckskin around his eyes. (His grandfather) could not see through it. At the time the manitou was being struck he said, ‘‘ You are treating me meanly, my grandchild.” ‘‘No I am not, my grandfather,” the boy said to him. “From now on you will not even be mentioned. You will even become insane,” the manitou said to him. ‘‘My water will indeed kill you,” he said to him. ‘‘As soon as you drink it you will imme- diately become insane,” he was told. The other (manitou) had not indeed said anything like this to him. The one who was speaking to him made him feel lonely in his heart, and he thought, ‘‘Well! It might be that he is speaking the truth. That other one did not as much as even speak to me.” So he thought in his heart. The one who was speaking had now disappeared amid smoke. Certainly the boy sat just where his grandfather had been struck. He then departed and told what had happened. He told his father. “That one is now gone,”’ he said to him. ‘‘He has been killed by our grandfathers,” he said to his father. ‘Still, this is what he said to me, ‘just as soon as you drink my water you will indeed become insane. My water will indeed kill you,’ he told me,’ the boy said to his father. Then he ate the meat that was roasted. When he was thirsty he drank blood, blood of any kind. Then soon after- wards he indeed saw that man (i. e., Thunderer). ‘‘ Well, my grand- child, you must have been told something great. You were told that only so you would be frightened, my grandchild. You may drink that water any time you wish,” his grandfather said to him. ‘He is not telling the truth,’ he was told. The manitou took him to the river. They drank. Nothing at all was the matter with him. ‘You may drink it any time you please, for I shall bless you that way, my MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 143 grandchild,” he was told by his grandfather who was painted black. “T have told you to make a sacred pack. After you have grown up you may make it,’? he said to him. “This is all that I will say to you now, my grandchild,” he was told. ‘‘What I have done to him (the horned manitou from under the earth) you will do to your fellow- men when fighting. Everywhere indeed they will lie bent up after you have cut their heads off. They can in no way fight back at you,” the man whose body was painted black said to him. Then he said, “My grandchild, I come from the clouds. I shall never forget you, my grandchild. Now, my grandchild, I must go back to where I came,” he was told. Never think that your grandfather will forget you. Always speak nicely to your parents. Never think of scolding your mother, my grandchild. This is the way you must paint your- self, the way I am,” he was told. ‘You know how I paint myself. Watch me, my grandchild, as I depart,’’ he said to him. That (a drawing) was the way he saw him. The boy departed to where their little dwelling was. ‘‘Gracious!’’ he thought in his heart as he went along. When he came to their home he secretly told all to his father. ‘It is said that I can drink water whenever I please, and any kind of water,” he said to his father. ‘‘That is what my grandfather told me. He said that I could drink it any time, and that I need not be afraid of what my erandfather told me,” he said to his father. ‘‘‘I shall never fail to think of you,’ he said to me,”’ he said to his father. He surely did everything he was told to do. He had a white buckskin for his breechcloth. That is what he told his father. He was addressed by his father: “‘Do whatever you know to be right.”” So he was told. ‘‘You are indeed doing something great,”’ he was told by his father. He then did those things which he knew to be certainly right. Then he ceased fasting. He merely stayed at home. Soon his father asked, ‘‘Have you indeed ceased fasting?” his father said. ‘I have indeed,” he replied. ‘‘ You certaimly would know a great deal more if you were to continue fasting,” he was told by his father. ‘Indeed I am now unwilling,” he said to him. His father then urged him. The boy indeed was unwilling. Soon his father indeed got out of patience and scolded him severely. ‘‘ Well, you will nevertheless keep on fasting,’ he was told by his father. The boy did not say anything more. Then his mother said to her husband, “‘Why, you shouldn’t have scolded our son.” “Yes. Because I grew out of patience is why I scolded him severely. And what is more, I thought of your husbands who stay under the earth. That’s another thing I thought of,” the woman was told. ‘I thought of how this one made us remarry. As I love the boy I merely won- dered whether you had talked over and planned something with 144 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 him,’ the woman was told. She said nothing. “If you are going, you may go,” the woman was told. The boy always looked in the direction he had been looking. The woman did not answer at all. She did not speak. Soon after they returned the woman tried to do what she formerly had done. She made no impression on the men. After she was unsuccessful with other men she began treating her own husband well. Then the boy had now begun to be ill. He could not help thinking of what his father had said to him. Finally he always kept lying down. He was the only child his parents had. Soon he became very sick and very poor indeed. ‘Father, you have scolded me and my mother very severely,’’ he said. The old man could not say a thing. Of his own accord the man finally began to cry. ‘My son, if you ever get well I shall never scold you again,” he said to his son. Then the boy replied, ‘‘You must also cease saying anything mean to my mother, father.”’ The man said, ‘‘All right.’”’ Then his son was well. ‘I should have indeed died,” his son said. The man was very proud. ‘True enough, his son was now well. As soon as his son was well he indeed began to speak to him in a quiet way. From then on he also spoke to his wife in a quiet way. When the boy was first full grown a war-path was undertaken. He went along. Every one of the men had sacred packs. ‘‘ Wonder what he’s going to do?” thought some of the men in their hearts. Some even said that he would not kill any one. He did not have many weapons. Soon they crossed a river. Then they forded it. He would step on something. It was a nice rock which had a good shape. Every one admired his rock. Then he used this upon his enemies. Whenever he struck with this rock it would send out sparks of fire, and many of his enemies would fall at a time. They departed. He had taken his war-club along. Soon it would shoot out little sparks of fire. This is what it did whenever it was about to rain. Whenever it would send out sparks of fire like that it would rain in a short time. Upon arriving yonder he went off to a lonely spot and hid it. After hiding it he departed. They indeed soon came to their homes. He himself brought some scalps. Every one of them had long hairs. His father then stretched every one of them for him. After he had stretched them, and after they had dried and been well taken care of, he put them away nicely. Then he again saw that grandfather of his whose body was painted black; and the latter again spoke, ‘‘Now, my grandchild, you must now prepare and fix your sacred pack,” he said to him. ‘‘I shall now teach you what you are to do,’’ he was told. ‘‘And also how you are to conduct your gens festival. I certainly shall tell you that. You must listen closely to me, my grandchild,” he was told. ‘‘Very well,’ the Indian thought in his heart. It is said that his grandfather now MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 145 sat down and began to instruct him. ‘Whenever you are going to give your gens festival you must always think of me. Just as long as you are giving a gens festival so long shall you think about your life. ‘I wish I could live so long,’ you must think in your heart as you sit. And I shall think of you in that way as long as you continue to think about your life in an earnest way. I shall also think all these things of whomever is to be a member of your gens festival. Now as to whoever is to take care of this sacred pack which you have made, I shall also think of him in the same way,” he said to his grandchild. “Still, you must certainly try to be careful in telling this to those who are going to give the gens festival with you. You will not alone own this sacred pack. All of you who are members of this gens will own this sacred pack collectively. Every member of your gens will pray to it whenever he wishes to, and not you alone. I shall think the same of all of you. Even when a little child is to give a gens festival I shall think the same of it. The old ones will not alone give these gens festivals. You certainly must always tell them this. Again, those of you who are seated here as members of this sacred pack festival must as one think good will toward one another. You must think the same of those women who are members of your gens. Do not ever marry them. Those who belong to your gens will seem as if your sisters. This you must tell them after you are all seated for your gens festival. All of you who are thus seated will seem to be all brothers and sisters, my grandchild. You all must be seated in such a way as to distinguish the To‘kans and the Ki‘ckés. , They will not dance in a circle. They will dance in one place. The To‘kans must dance on the north side. They must dance facing the south. Again, the Ki‘ckds must dance on the south side. They must dance facing the north. Then there will be four women. Two must be To‘kan women and two Ki‘'ckd women. This is what the dancers must always do. ““TS'kans must be the leading ceremonial attendants. They must always be the first to be called to do something. These To‘kans must be the ones to call out whenever the people begin to eat. This is the way they must call out: ‘Wa 0, wa 0, wa 0, wao.’ That is the way they must call out. After they have called out in this manner then those who are trying to beat one another must eat. There will be four To‘kans and four Kitckés. They must then eat, no matter how hot the food is. They must eatin a hurry. They must not eat slowly. They must eat as fast as they can. Whoever finishes eating first is the one to go and take the other’s food. If a Ki‘cko wins and finishes eating first then he takes a To‘kan’s food away from him. Again, if a To‘kan wins then the Ki‘cko’s food is taken away from him. This will be the way you must do. They will not do this every time they eat. A Tod‘kin must always be mentioned 146 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 first during your gens festival. And of you members, a Ki'ckd must sit on the west side and a Tod‘kan on the east. This is the way you must all be seated, my grandchild, when you all pray for me. You must indeed always be seated like this. All your women will be seated the same way. The Ki‘cko women will sit in a group on the west side. And the To‘tkin women will sit on the east side. The women must sit at the end of where you men are seated. I mean those who give the gens festival. Again, by the fire there will be some loose dirt. And on this the sacred pack will he. You will not rattle gourds. You will prepare deer-hoofs. These you will use as rattles. You will hang them in bunches of eight. Four of these will be shaken by the Ki‘ckés and four by the To‘kans. This is what you will alldo. And a Ki‘cko will tie four of them up and hand them to the Ki‘ckos when they begin to sing. A Tod‘kdn will do the same. He also will hand those hoofs to his fellow To‘kans when they begin to sing. After those giving the gens festival have sung then they must go and take them from the latter. ‘Of the ceremonial attendants the Td‘kan must always be the first to be mentioned. This is what I have to tell you, my grandchild. You must indeed tell this carefully to those who will live in the future as a people. You will not do this just for foolishness when you are praying to me. You will desire your lives to last a long time. This will be the reason for you to do this. If you are careful certainly your lives will indeed be strong and firm. You certainly will live on until you are old. This is what you all will do as I have now blessed you. As for me, there will not be a time but what I shall always know when you are all praying to it (this sacred pack). I shall always think of how I have blessed you when you are praying to it. “Again, I shall bless every one of you. The same applies to even a ceremonial attendant who is trying his best to be a ceremonial attendant. I shall bless him. He must feed all those who are invited alike. He must not feed them selfishly. He must indeed think of those invited as one. That is the ceremonial attendant of whom I shall always think. Again, whoever is careful to eat that which you have offered me as a prayer, he is the one of whom I think. Again, every one of you must have your hearts earnestly on prayer. That is the way I wish you to be. This is the way this earnest thought of prayer is like. I am going to tell what the one who is praying must think. ‘Now, my grandfather, whatever you think of the one whom you blessed, think the same of me. Whatever you think of his life, you must think the same of mine. Again, I have eaten carefully this offering which is given you: now indeed bless me. Always desire me to be present here when your blessing is worshipped. Bless me that this will bring my life to old age. As you blessed our fellow people when you took pity upon them, bless me. Whatever you said to them about life, you must wish this also for me, my grandfather.’ micHELsoN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 147 “That is the way the heart of him who thinks earnestly of prayer will be. : “This is the way one giving the gens festival will think when he brings something for the gens festival. ‘Now I pray that I may give you this. This will be placed in a kettle to be cooked for you. I also wish to live a long time. That is why I have prayed to you with this. You must now bless me as I am humble. Because I do not know how my life will be, is why I pray to you, my grandfather.’ “That shall be the thought of the one giving the gens festival. Whenever he thinks this, I shall indeed stretch his life out further. This is what you must always tell them, my grandchild,” he was told by his grandfather. ‘‘Now you must see how you are to be seated,” he was told. ‘You will plainly see this gens festival,’ he was told. *“You must indeed remember it, my grandchild. The way you see it now is the way you shall always do. Look at it (a diagram),” he was told. That was how the young man saw it. “I have now of a surety told you. I have made you see what I expect you to do, my grandchild,” he was told by his grandfather. ‘Here are those hoofs I told you to have as gourd (-rattles),’”’ he was told (diagram). ‘‘ When- ever you sing these are what you are to rattle. And here is the sacred pack to which you will always pray,” he was told. ‘This is the way you are to tie it. You must always put it in a grass pouch. You may offer anything in your gens festival, my grandchild.” “Very well,” the boy thought in his heart. “This is the way you must tie your sacred pack whenever you stretch it out to be tied,” he was told. ‘This is what I had to tell you, my erandchild. You indeed will always tell the same to those who will always remember your sacred pack. If any other will believe in it, I shall indeed bless him just as I have blessed you. Whatever I think of you I shall think the same of the one who believes what you say,” his grandfathersaid tohim. “In speaking you will name the Thunderer who is in the east, again the one who is in the south, again the one who is in the west. That is the way you must say it. Again, the one who is in the north. That again is the way you must say. That is the way you must mention their places. Then again, you may say anything you think of, my grandchild. I am sure I have told you all. I shall now depart,’ he was told. Then indeed he was even more blessed. He began to think about making a sacred pack. He began to go off. He would go anywhere to be walking around. In his walks there always would be with him one Tod‘kan and one Ki‘cko. It is said that there always would be three of them. And he caught an eagle and merely plucked off its feathers. After plucking its feathers he let it go and he said to it, “‘My grandfather, 148 BUREAU OF AMBRICAN PTHNOLOGY tBu. 98 go where you please. I only wish to use these feathers of yours. I wish to put these in my sacred pack. Just as long as they are there, you will live,’ he said to it. The eagle was made glad by what he said, and departed. It is said that the ceremonial attendants took turns in holding the feathers. It always seemed to them that they were very heavy. Soon after the one blessed killed an otter, a large otter. It was a large one. Then he began cutting it in strips. It was out drying only for a short time. It had already become pretty. Sometime afterwards he also found a flat war-club. They then went home after he had found the flat war-club. Then he cut the hair off those scalps and tied it in his sacred pack. After he had made it he said to his companions, ‘‘ Now we shall go on the war-path. Whoever wishes to accompany us may do so,” he said to them, “‘but I must wait and celebrate a gens festival,’’ he said to his ceremonial attendants. Then those ceremonial attendants went about telling those whom they served as ceremonial attendants. They told them to gather together that which they were going to offer in the gens festival. At the time named many of them brought food in collectively. The next day the men who were to give the gens festival began to gather. After sitting down they were told how they were to sit. Again, the ceremonial attendants were told what they were to do. The Ki‘ckés were to paint themselves white and the Td‘kans were to paint them- selves with charcoal. They were to go naked, they were told. Those who were to dance were told the same thing. The Td‘kan women who were to sing sat there with their cheeks painted black, and the Kitckd women sat there with white cheeks. ‘‘The dancers are to dance with their weapons,’ those who were to dance were told. They did as they were told. Every one was told what they had to think. ‘Every one of you must indeed think of the manitou. This is the kind of a gens festival we are having: we are celebrating a Thunderer gens festival. You must indeed pray to the manitou. You must ask long life from him. He can not but know us and what we think of our lives. They will indeed know about us. You must indeed carefully eat that which we hand to our grandfathers. And these ceremonial attendants must also think the same about the manitou. You must indeed think alike, men. And you women also,” the women were told. ‘‘Now I wish to instruct those who are giving the gens festival,’ they were told. ‘I have now placed this sacred pack on my back. This is the Thunderer sacred pack. Those our grandfathers have blessed me. I am very certain that they have told me this very emphatically. I did not dream so. I was told this personally. I was told this very carefully,” he said to those giving the gens festival. ‘‘ You must indeed listen carefully. We now have this as our sacred pack. I alone of us who sit together uicuerson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 149 here do not own this sacred pack. Every one of us here owns it, including children and women, alike own it. This is what you must think of one another: whatever we think of our brothers and sisters is what we shall indeed think of each other. Again, do not court our women-folk. Do not marry among members of our own gens. Indeed think good will toward one another. This is the way you will please our sacred pack. We have given a gens festival so that you might wait and see it. Do not, as long as we are in here, be bothered with the thought of courting each other. Whoever thinks this, is indeed shattering his life. The life of the one who does not think of doing this, indeed seems to stretch out. That is what I have to tell you,” he told them as they proceeded with their gens festival. Indeed every one of the men was naked. The Tod‘kans were painted. They had painted every part of their bodies black. Again, the Ki‘ckés had painted all of their bodies white, those giving the gens festival had indeed painted themselves the same way. ‘That is the way the manitou will look upon us,” he said to them. After they had had the gens festival he told them, ‘‘You must indeed place this sacred pack of ours on my back,” so he said to them. After he had it on his back he said to them, ‘‘ Every one of you must catch it.”” Every one of them caught hold of it with his right hand, including the women, who were giving the gens festival. Indeed the children were made to take hold of it. “‘T am now going after the people. I shall be gone ten days,” he said to them. And indeed those who desired to, accompanied him. He said to the members of his gens, ‘‘Now, we are to have another gens festival at this time, when | return in ten days. I shall indeed return at that time. It indeed must be early when you begin to boil the food so we may have our gens festival. You must have it arranged beforehand,” he said to them. He stepped out. As soon as the men dressed they indeed hurried and caught up with the leader. Indeed there were a good many who went on the warpath. They indeed soon saw their enemies. Then indeed they began to fight. They killed every one of their enemies. They themselves were not shot anywhere. Every one went home safe and sound. It is said that four Sioux were captured. They took these along with them. Again, those who were told to prepare for the gens festival did as they were told. When those on the warpath had been gone ten days the old men began to put the food in the kettles as the sun came up. Those on the warpath were also seen as they appeared. Every one of the men rejoiced when their sons came back. It is said that those captives were indeed brought in. They were surprised. It is said the old men and women would strike at them. Then these Sioux were laid side by side where the 150 BUREAU OF AMERICAN ETHNOLOGY isamaokle sacred pack was. They died. After they were dead and after the gens festival was over they were thrown away with the bones that had been left over from the gens festival. These Sioux were thrown where the bones lay. Then indeed the sacred pack was now hung up. Surely they loved their sacred pack, women included. They surely believed in it. Every time they prayed to it they were always willing. They were told they must do it continually. Indeed it was true and they all lived to old age. After the one blessed died they began to conceal the fact. Finally they told each other one by one. Soon they ceased going naked. The dancers now danced with their shirts on. Those giving the gens festival did the same. They sat with their shirts on. Soon they even ceased to paint. They did not paint to distinguish their side any more. Those giving the gens festival did the same. All ceased to know about their sacred pack. Soon they could not dress in Indian costume at all; they wore trousers when they went in. Soon indeed they wore shoes. That which they used to wipe their hands on they have ceased to use. They now use little white rags to wipe their hands. And now those who give the gens festival do not do as they formerly did. Indeed they even sit there with their shoes on. Again, they sit with their trousers on. And now no one dressed in Indian costume. Indeed they now dress in white men’s attire. The only way they resemble Indian style is going bareheaded. Now the men have ceased to dance. They do not think anything more of it. Now they think more of work. When some one wants to eat he indeed goes there. When any one returns he feels ill. Some can not even sleep well. Because they have overeaten is why they do not seem to feel well. They now only eat dog. Dogs are now the only things they have to offer in their gens festivals. Now the younger people think they are dirty, but the older ones urge the younger people to eat them. They can not coax some to eat them. Again, whoever does not like to work, goes there as this is the only place where he can eat meat. It is only the one who does this that goes to every gens festival. The younger people think only of their work. That is the reason they do not wish to go there. They like it when the gens festivals are given on Sun- days, for then they watch those who dance. We have ceased to think much of it. This is the end. WHEN THE THUNDERERS ARE WORSHIPPED At whatever time a person decides to worship, a member of the Bear gens is employed to serve as a ceremonial attendant and others who are members of any gens. Then verily, it seems, whenever they have begun to gather(?) in the wickiup then, it seems, one is told, ‘“You shall begin striking down (the dogs).’’ Then the duties MIcHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 151 of ceremonial attendants are begun, and singeing (the dogs) is begun. And when the singeing is done (the dogs) are brought (inside the wickiup). And the next day, early in the morning, butchering (the dogs) is begun. Whenever the butchering is done then they use hot water in washing the dogs. They are carefully scraped. And then (the singers) sit down comfortably in a cluster. As soon as they have sat down in a cluster, then they begin to cast tobacco. Tobacco is cast on each pole in a circle beginning at the east end. Whenever the one who cast (the tobacco) in the order (stated) has finished, then he sits down comfortably. And then the speaker stops to cast tobacco (in the fire). “‘Now,’ my grandfather, I first give you this tobacco to smoke as this (fellow member) of ours remembered how our old man was blessed by the Thunderers. That verily is how this E sa misa a has done well in offering this feast and in recollecting how our old man was blessed by the manitou. For, it seems, he wailed terribly when compassion was taken upon him by the Thunderers, it seems. Verily the Thun- derer who is yonder in the east is he who is extended (the dog). And again, the Thunderer who is yonder in the south is he also to whom this person who remembered how our man was blessed, extends (tobacco, the dog, etc.), for he (E sa mi sa 4) recalls that he does not know even a single day (in advance) whether he will continue to be able to live as (he has been living). And again, the Thunderer who is yonder in the west and stands up and comes from there, is also one to whom he extends his tobacco. Hi, hi, my grandfathers, take pity upon me, for my life (?) is wretched, for I who am of the last genera- tion do not know how the lives of us who are of the last generation will continue to be. Precisely whatever you promised to our venerable (man) when you first were made sorrowful, when you blessed him, that verily you will grant to us today who are of the last generation as we blindly perform the ceremony here—(?). Life with old age is what we ask of you. And also as you blessed our aged one, it seems, so bless me for the sake of my tobacco. “And (tobacco) is cast for you also who stand and come from the north, that you who are a Thunderer may dwell there. Oh, that is - how we place the tobacco and this dog-portion for you also as we properly burn it for you. Verily in return bless me with life attended with old age, for the sake of my cooked food. “Oh, all ye Thunderers who are located in the four quarters! Bless us in that manner because of our tobacco and this harvest-crop which we cook together (with adog) asasoup for you. Yea!(?) That indeed is why I take pity upon the one upon whom I take pity; that you thereby may smoke and that you (all) will be mindful because of this 1 From here on we have a specific, not general, account. 152 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 tobacco and this harvest-crop. Verily all of us who belong to this one name (i. e., gens) and have our hands in it extend our tobacco to you — with open palms. Come, our grandfather! Bless us as we live in wretchedness here on the earth of the Gentle Manitou. So bless us who are the last generation for his sake.” This, it seems, is what the speaker said when he stopped to talk of himself to the Spirit of Fire. ‘Your breath has been made even the size of this earth, so your grandchildren will not fail to make you hear them whenever they hold worship, (and will not fail to make you hear) whomever of your fellow manitous they continue to name. For that is what you were told when you were placed (?) here facing me. Verily you will bless me only with life attended with old age for the sake of your fellow manitous as I extend (tobacco, cooked food, etc.) to them. And moreover you will also soften (the people’s) wars for them. That is what you are told. And, so be it, you alone will (thereby) be satis- fied, so be it. Oh, also you will favor what we ask, so that in this way we may be successful in obtaining whatever we (ask).” That is what he told the Spirit of Fire. ‘““You will continue to note exactly whomsoever of their fellow manitous we shall continue to thus name (in our worship). That indeed is what is permitted you, namely, to continue to watch whom- ever of your fellow manitous we shall continue to name separately, my grandfather.” That, it seems, is what he told the Spirit of Fire. “Ho, and you who now Lie With Your Eyes Bulging here are selected here to know exactly whatever we shall continue to think about our lives. Ho, verily you are not the only one, so be it, to be satisfied here, so be it. Oh, you also are to favor what we ask. You shall help us, so be it. For that is why you are given a whiff of tobacco, so be it. Oh, you will sit down, so be it. And that, it seems, is what the Gentle Manitou permitted (all of) you, so be it. Oh, indeed, today we are wretched, oh, our grandfather! so be it. We explain to you, so be it, that you are to correctly interpret for us who are giving (this) feast how we extend (our offerings), so be it. “The O'cka‘ca Thunderer is indeed he to whom we extend this our cooked food. Oh our grandfather! Bless us in whatever way you blessed the one upon whom you took compassion, for the sake of what we extend to you, so be it. Oh, surely in whatever way you blessed our old man bless us today as we worship. Oh, you will grant us life, so be it. You have blessed the one upon whom you took compassion. Bless us that way for the sake of what we extend you. Mercifully hear us because of it, so be it. “And again, so be it, the Ki‘cko‘a Thunderer is, so be it, the one whom we name the second time, so be it, micnEtsoN] NOTES ON GREAT SACRED PACK OF FOX INDIANS 1538 “Oh, ye, so be it, Thunderers, so be it, have the reputation, so be it, of having something in your mouths (?) whenever you go by, so be it. Oh, what we desire is (that you bless us) as you blessed the one upon whom you took compassion, so be it. That is what I desire of you this day as I properly burn for you what we extend to the Thunderers, so be it. “Now verily, so be it, (the Thunderers) who come and rise to their feet, so be it, from the east, so be it, are they to whom we extend this my cooked food and also this tobacco. In their direction we extend our open palms to them. ‘“Come! Have compassion upon us who share the same name with you (i. e., who are members of the Thunder gens), for I am wretched who exist as a mortal upon the surface of the earth. That is what you (sing.) promised the one whom you indeed blessed, (even) also you,” he was told, it seems. “That is how we place (the food). collectively for you as we worship you,” the Thunderers were told, it seems. “Verily (the Thunderer) here who now comes and rises to his feet from the south is indeed he to whom we extend (our offerings) in turn, so be it, for we are wretched who exist as mortals, for he (the Great Manitou) ordained our lives to be too short.” Oh well, then, it seems, they also placed tobacco the third time for the Thunderer who comes and rises to his feet from yonder, the west. ‘Well, verily you also came and blessed our old man. And so now we remember you (and hope) that you will bless us mortals so that we attain our (allotted) span of life, attended with old age. Oh, that is what J desire indeed of you whom I consider a relative.” That, it seems, is what he said to the Thunderer. ‘‘ And, so be it, you also,” he was told, it seems, “‘blessed, so be it, with old age the one upon whom you took compassion when you blessed him. Oh, that indeed, so be it, is what I in succession desire of you, so be it. ‘‘And now you also,” (the Thunderer) who comes from the north and rises to his feet was told, it seems; (and) a collective (offering) was made him, so be it. “Oh, that indeed is what we ask of you Thunderers is this which I ask of you (sing)., that you bless us with old age. That is why we properly dedicate (this) kettle (of food) to you.” That, it seems, is what the speaker said. Wa la ne to, Wa le dki ka ke, Le ka ta a, E sa mi sa, Wa ka ki de ge, Ne na wa ke, No to no ke, Tti o wa, Sa ka na ga twa, Li ta wa na ga twa, Tta ki ta ko si, Wi di go we, Se se ko ta ka, Wi di ka kya, Wa ni te we ne, We se ko ne wa, Na na ki, A ne me dki, No to no 66112°—30——11 154. BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 dka ka, Ki we ya ke ga, A le ta li a, Le mi dgi ta, Tti me da, No ta to si wa, Wa wi ya A, A dki la ge, Ke no me a, Wa sa na A, Ta sge ko na, Le ni A ta, Si to no ge a, Tte ma ke a, Lye twe ta a, Le dko ne A, Le te ko se ga, Ni ma kye a, Ka wa se ni ki wa, La ki ta ka, Wa la nwe ta no ge, We mi ko i ge wa, Me dgi o wa, We te to a, Na ki ta a, We le a ta ka, Ki dka na gi, Me naga 4, Te le ki ki yo se ga, Ki wa no A, Le ma sa, Tti ge sa, Mi da ga, De la tte sa, Me dge ta A, La ni de a, Ki dka na ke a ka, Le ma na gi a, No ki a, Na tta A, Ki wa ta, Wa wa sa mo ge, Lye ta sa mo ga, Le dko ne dka ka, Ke tti tti ge wa, Wa se to a, La ki di no ga, Ma e ma ni ka, A sa wi ne ne me ki ge a, Lye tte se ga, Wa li a, Lye ta na gi a, A lwe ki ne A ka, Ne ki dka 0 ta, Wi a ka, Wa se dka ka, Ke tta dko te wa, Ke le o se ga, Wa la no ke, Se se ki no ge, Te wa 4, Ke tti lye te na a, Le ga ke a, Wa wa sa A, Mi da tti ge a, Sa ka na ga twa, Ki wa te A. ~ Wa se ano ge, Midi ma ma, Me ne to wesi, N a wa to te a, Lwa na ki ta, Wa wi sa ga, Ke ki le no, Le ka ta a, Me si ko na, Ka ka ta, Wi ki a, E li a, Ki we na, Le ko na li, Wa li ke to wa, Se no ga, Na na A ke ga, La to ki wa. These are they who should contrive not to eat if the Thunderer gens festival is held. If any one (else) is mindful (i. e., holds a gens festival) they should be able to pick up the food and eat it(?). “Now, verily, so be it, you have well eaten all, so be it, which we extend, so be it, to the Thunderers, so be it. And, so be it, he, this E sa mi sa A, so be it, in remembering, so be it, oh, the Thunderers, so be it, has now verily, so be it, done well, so be it. Oh, verily now what he desires is that his kettle shall be repaid (i. e., that he receive the same benefits the one first blessed by the Thunderers received), so be it. “Oh verily now you had better contrive to leave us, ye men. Well, you had better leave us, our friends.” “Very well.” That is all. THE SONGS OF THE GENS FESTIVAL AND THE WAILING SONGS, ETC. Well, these are simply songs, gens-festival songs; this is how they are sung. They are eleven in number. I am going to explain what the wailing songs of the Feathered gens mean. - These wailing songs are sung all night whenever any one dies. So, this is the way the first song goes: Say it easily when wailing about; In the lonely places he; Begin to speak easily when wailing about In the lonely places, eT el micuELtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 155 [Nae kade inoweno eki we ta mani no Ine niyokamike wina Naekade weloweno eki we ta mani no I ne ni yo ka mi ke.] The other half is: Say it easily when wailing about In the lonely places; Say it easily when beginning to wail about. [Nae kade ino weno ewe lwe ta ma ni no I ne ni yo ka mi ke; Naekade inowenoi ewelwe ta mani no.] That is how it goes. This is the meaning: If some one fasts that is the song he should use. That is the first song used. Then another song could be chosen; any one. ‘‘Say easily when wailing about” was said by the manitou who conferred the blessing upon the one blessed with these songs. ‘‘In lonely places’”’ means “‘in some lonely spot” or ‘‘in the wilderness”’; or ‘‘in a place where one could be heard everywhere.” That is why one song goes that way. And this is the way another song (which comes next) goes: What he says when wailing about; (Repeat four times.) Yo, this earth, when he goes about wailing; What he says when he goes about wailing; What he says when wailing about; (Repeat twice.) Yo, this earth, when he goes about wailing; What he says when wailing about; (Repeat.) What he says. {Amino weikii ekiwetake wina; (Repeat four times.) Yo mani akiyee ekiwetake wina; A mi no wei kiie ki wee ta ke wi na; Amino weikii ekiwetake wina; (Repeat twice.) Yo mani akiye ekiwetake wi na; A mi no wei kie ki we ta ke wi na; (Repeat.) A mi no wei ki.] That is the way one half goes; and the other half is: What he says when wailing about; (Repeat three times.) Yo, this earth, when he goes about wailing; 156 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 What he says. [Le mi no weiki ekiweetake wina; (Repeat three times.) Yomani Akiye eki we ta me ki; A mi no wei ki.] That is another half of the song. Whatit meansis: When anybody goes about wailing what he says will come true on this earth, when he is wailing. ‘That is what this song means. And the third song. Well! I forget it. Sometime when I think of it I will put it somewhere on these pages; that is, the third song. I shall put the fourth song here: That is he whom I summon; ! That is he whom I summon, he; That is he whom I summon; That is he whom I summon, he; That, yo, Thunderer; That is he whom I summon, he; That is he whom I summon; (Repeat) That is he whom I summon; That is he whom I summon, he. [I naka ne to ma ka; Inaka netomaka wina; Inaka ne to ma ko; Inaka netomaka wina; Inaka yo ttige a; Inaka netomaka wi na; Inaka ne to ma ka; (Repeat) Inaka neto ma ko; Inaka netomaka_ wina.] And the other half of the song is: That is he whom you summon; That is he whom you summon, he; That is he whom you summon; That is he whom you summon, he; That is he whom you summon; That, yo, Thunderer; That is he whom you summon. [I naka ne to ma ta; Inaka netomata wina; Ina ka ne to ma ta; Inaka netomata wina; Ina ka ne to ma ta; Inaka yo _ tti ge 4; Ina ka ne to ma ta.] 1Cf. Bull. 85, Bur. Amer. Ethn., p. 119. uicHEtson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 157 That is the way it goes. Itis asif the Thunderer who conferred the blessing upon one were told, ‘‘He is the one whom you summon.” When anyone fasting in a lonely place uses that song, if he places tobacco in his hand, raises it up toward the west, and wails; if he is fasting, he would then use that song. It is said the wind would blow. A little portion on the surface of the ground would be blown off; even rocks would be blown out of their places. That is what is said of that song. At present, when these people celebrate a gens festival they never sing it very loudly; they sing it softly. The Feathered gens use that song because they are easy on the people. That is why they never sing it loudly, because there are many people. And the fifth song is: Do not weep here; it is he; Do not weep here, here; it is he; Do not weep here; it is he; (Repeat three times.) This earth; (do not) weep; it is he; Now do not weep; it is he; Do not weep; it is he; Do not weep here; it is he; (Repeat twice.) Do not weep here; This earth; (do not) weep; it is he; Now do not weep; it is he; Do not weep here. [Yo kata mayokani wina; Yo yo kata mayokane wina; Yo yo kata mayokane wi na; (Repeat three times.) Manaki mayokane wina; Nae kata mayokane_ wina; Nae ka mayokame wina; Yo kata mayokane wi na; (Repeat twice.) Yo kata ma yo kane; Manaki mayokane wina; Nae ka mayokane wina; Yo kata ma yo ka ne.] That is one half; and the other half is the same: Do not weep here; it is he; (Repeat four times.) Here; the sky; (do not) weep; it is he; Now do not weep; it is he; Do not weep here; it is he; Do not weep here; it is he; Do not weep here; it is he; . Here; the sky; (do not) weep; it is he; Do not weep here; it is he; Do not weep here. 158 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 [Yo kata ma yo ka ne ‘wi na; (Repeat four times.) Yo wagi mayokane wina; Nae ka mayokane wina; Yo kata mayokane wina; Yo kata mayokane wiina; Yo kata mayokane wina; Yo wagi mayokane wina; Yo kata mayokane wina; Yo kata mayo ka ne.] That is the way this song goes. And now what it means. It is like this: ‘‘Do not weep as I bless you; weep easily,”’ is said to the one who is being blessed on the earth, here. The one named is told, “‘T hand you this which you desire.” It is as if the one named, a very great warrior known by the manitous, were the very one spoken of. It is as if he had the reputation of being a great warrior. That is all. And the sky is called. The sky is called ‘wa gi.”” That is the way (the song) goes. It is like placing it on his back (meaning ?) so that he will slay a mortal. That is why the song goes, ‘‘Do not weep.” And another song is: You must wail over yourself; (Repeat twice.) You may go with the fog; You must wail over yourself; (Repeat.) You may go with the fog; You must wail over yourself; (Repeat three times.) [Kina mawikatano ki ya wi; (Repeat twice.) Da wa te siwanako witatemamakani to ya ni; Kina mawikatano ki ya wi; (Repeat.) Da wa te siwanako witateamakani to ya ni; Kina mawikatano ki ya wi; (Repeat three times.)] That is half; and the other half goes: Well, wail over yourself; (Repeat five times.) And you may go with wind; Well, wail over yourself; (Repeat three times.) And you may go with the wind; Well, wail over yourself; (Repeat.) « [Lena mawikatano ki ya wi; (Repeat five times.) No tatesiwa naka witatemamakani to ya ni; Lena mawikatano ki ya wi; (Repeat three times.) micuEetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 159 Notatesiwa naka witatemamakani to ya ni; Lena mawikatano ki ya wi.] (Repeat.) That is how one song goes. It seems to mean this: If (a warrior) has been on the warpath and has lost many (men) then (on his return) he should use (the song) ‘Nai lena mawikatano kiyawi’” (see above; cited imperfectly; ‘‘ Well, wail over yourself’’). (This means) ma wi ta no ki ya wi (mawitanu kiyawi). ‘You have lost many (men)’’ is the sense. He must try again. ‘And you will go with the fog when you depart” is the sense of this song. The one called “Da wa te si wa”’ [fog] is supposed to be a manitou. In the early spring when there is ordinarily snow (the fog) is like smoke. That smoke is the one they call ‘‘Da wa te si wa.” That is what these Mesquakies call it. And then it implies they will go. At the time he departs it will continue to be foggy wherever the one on the war- path goes. And the one whom they call ‘‘No ta te si wa”’ is the wind. They (warriors) would be taken by it (wherever they are going). “No ta te si wa” is he who always makes it windy. At the time (one on the warpath) comes upon peoples, if he comes in person upon them, he would use (the song); he would use Da wa te si wa(fog). It would be smoky as soon as he had sung. And he should sing the other half of the song. He should use No ta te si wa (wind). Then the wind would begin to blow, and the fog would be smoky (?). Then they would contrive to go about freely striking down their foes if it were smoky. That is the meaning of the song. And again, another song is: He probably has heard me; (Repeat four times.) The spirit of warfare and death; He probably has heard me; (Repeat three times.) The spirit of warfare and death; He probably has heard me. [Ne ne no ta ko to ke; (Repeat four times; assuming a slight error.) Mani menalewai_ ki wi la ki se na ka; Ne ne no ta ko to ke; (Repeat three times.) Mani menalewai_ ki wi la ki se na ka; Ne ne no ta ko to ke.] That is half the song; the other half is: He probably has listened to me; (Repeat three times.) The spirit of warfare and death; He probably has listened to me; (Repeat three times.) 160 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 The spirit of warfare and death; He probably has listened to me. [Ne le se ta ko to ke; (Repeat three times.) Mani menotanani_ ki wi la ki se na ka; Ne le se ta ko to ke; (Repeat three times.) Mani menotanani_ ki wila kise na ka; Ne le se ta ko to ke.] That is how one song goes. Now, as to what it signifies and what it means in saying Menalewai_ ki wila kise na ka (‘‘Spirit of War- fare and Death”’; literally, he who goes about dispensing me na le wai). There is a single manitou who has control of battle and death. He is the very one (who controls) mena le wai. ‘He is the very one who has probably heard me, for he probably knows why I go about wailing and what I desire.” It is exactly as if (this) single manitou is told, “You probably know why I go about wailing.” That is what it means. Then the second half. It is as if he were told what is desired. “The Spirit of Warfare and Death (mani menotanani kiwilaki se na ka; literally, he who goes about dispensing warfare), probably has listened to me,’’ is what he is told. He, indeed, is the very one who controls mortals so that they will continue to slay each other. Verily he is the very one who goes about dispensing strife (me no ta A ni, more literally, the foe from without); he is the very one who is the Spirit of War (ma ne se no A), and the Spirit of Battle (mi ka ti we ne A); he is the one who commands the people to fight against each other. It is as if he were asked to give the people to be slain. He is the very one named in the song. Suppose some one were to go off and fast. If he were to use the song which goes ‘“‘He probably has heard me,” he surely would be heard, and he would be blessed in whatever way he desired. That is, if he fasted. If he merely used the song, no. Only if he fasted would it happen so. And also if (some one) died. If he were to think, ‘‘Perhaps my child has been dealt with foully,” if he had a child; if he were to think, ‘‘ Perhaps my child has been slain by a witch (ne na ka we si ni tti ni),” then he should use that song. But only if he fasted. Then he should use it in a lonely spot, casting tobacco for Mother-of-all-the-earth, and giving Him-whose-face-bulges-in-the-smoke-hole a smoke. As soon as he has scattered tobacco for them he should cry out. Surely the one by whom his child was slain, destroyed, would die. It is as if the Spirit of Warfare (ne nae neta ka me di ka twi, literally, he who controls warfare) would kill him. And that is called warfare (me di ka twi). Battle (mi ka ti we ni) is the same. And the Spirit of War (? possibly, to judge from the syntax, an error for war) is the micuetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 161 same. And strife with those from without (me no ta na ni) is of two sorts. The Spirit of War (ma ne se no A) is the very same. But this strife with those from without (is) the sacred packs (mi da ma ni). A warrior is the same as strife with those from without. The Spirit of Battle (mi ka ti we ne a) (is) strife with those from without. He is the one talked of. He is the very one spoken of. It is the same as if a great warrior were ever spoken against by his foes. That is why he is so named. For they desire to slay him. For if he were slain the slayer would have a greater reputation in the land of the manitous. Indeed, he will go and abide there. Of course his body will be buried, but his soul will be taken up above. He will be taken by the one who controls the foe from without (me no ta ani). He will live better there. That is how these Mesquakies, (this) Feathered Gens, have settled it for each other. That song is hardly ever used. And they are unwilling to use it. It is against their religion. They use the (song) that goes “He probably has heard me” once in a great while. If anyone is taken (prisoner) he should use the song. If he were captured by his foes he should use the song. Itis the same asif he prayed. Surely he would return. That is what is reported of this one song. There are two songs like that, which are not used, and which are sacred. And this is how one goes: He could not (Repeat three times.) Tell the truth; The chieftains; He could not (Repeat four times.) Tell the truth; The chieftains; He could not; (Repeat twice.) [A gi le na ni; (Repeat three times.) Wi te lwe tti ni; O ki ma a ki; Agi lena ni (Repeat four times.) Wi te lwe tti ni; O ki ma a ki; A gi le na ni; (Repeat twice.)] 162 BUREAU OF AMERICAN ETHNOLOGY | [BULL. 95 And the other half is: I wish he could not; (Repeat three times.) Tell the truth; The manitous; I wish he could not; (Repeat four times.) Tell the truth; The manitous; I wish he could not; (Repeat.) [A gi ta wa ni; (Repeat three times.) Wi te lwe tti ni; Ma ne to a ki; A gi ta wa ni; (Repeat four times.) Wi te lwe tti ni; Ma ne to a ki; A gi ta wa ni; (Repeat.)] That is another song which it is against their religion to use. It is as if some one should think, ‘‘ Well, I shall depart. I shall seek the people (i. e., foe)’’; if he should fast for three days he would say to his relatives, ‘‘Now I shall fetch (precisely) so many. What does it matter if I am killed? I shall depart. I shall surely kill several.”’ If anyone says that he would be scolded by his chief, “Well, don’t. You might waste the young men if they accompany you. They will surely be slain.” If (a person) is told that, if he were told, ‘‘Do not do so. Warfare is met soon enough any way,” then he would start the song, ‘I wish he could not tell the truth (A gi tayani witelwe ttini)”’; if he thinks so (i. e., that no proph- ecy will come true), he would use the song. The song means “Even if the manitous were to say ‘don’t’ they would not speak truly (i. e., their prophecy ‘vould not come true).’’ The song means, “Tf any other thing happens, if any thing is forbidden, nevertheless what I desire will be so.” It means, “If I am killed, no matter; if I come back (safe and sound), no matter.’? And if some one were to have a death (in his family), if he were to paint his face, if the bereaved were told, ‘Do not do so; the manitou has already determined that each one of us shall die’’; if, however, be used that song whenever the death wake were held, it will surely be that way. Then the one whose relative is dead will have to fast; he will go about wailing over his fellow people. That is the way of this song which is not ordinarily used. It has reference to the one who killed the dead person, That is the way the song goes. But if a person uses MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 163 it he must fast. It is so with all the songs. One has to fast; then one’s desires will be fulfilled. Even if the manitous say, ‘‘Don’t,”’ he will have his desire. That is the way the song goes. So it has been told from one person to another. And if anyone sings these two songs just for the fun of it some harm would come to him. Perhaps he would accidentally strike himself; or perhaps he would accidentally kill himself. That is why it is against these Indians’, this Feathered gens’, religion to go about using them just for fun. Only when they boil some in a (sacred) feast could they use them. That is true of all the gens festival songs of all the gentes. That is the way of those songs. They forbid each other to use them, so that no harm will come. So that explains that song. And this is another song. This is the way it goes: My life in wailing; My life in wailing; My life in wailing; My life in wailing; When I take my stand here hear me; My life in wailing; When I take my stand here; My life in wailing. [Ma yo ta wi ni ya wi; Ma yo ta we ni ya we; Ma yo ta wi__ ni ya wi; Ma yo ta wi ni ya wee; Yo naikalayawi inono ta ya ni; Ma yo ta wi ni ya wee; Yo nai kala ya ni; Ma yo ta wi ni ya wee.] And the other half goes: Your life in wailing; Your life in wailing; When I take my stand here hear me; My life in wailing. [Ma yo ta wi ki ya wi; Ma yo ta wi ki ya we e; Yo naikalayawi ino no ta ya ni; Ma yo ta wi ni ya wee.] And this song is as if wailing and asking for a healthy life; it is a prayer to live long. That is the way of thissong. It means “‘T shall stand on this earth, on Mother-of-all-the-earth’s hair wailing.”” “I am wailing,” is said. The manitous are besought. That is the sense of this song. And it also asks that disease shall not enter one. I shall tell another song. This is how it goes. It seems as if the Thunderers were named. It seems as if a Thunderer handed down 164 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 the song. It is an eating song. And these two songs are in another place. They do not go together. For it is too hard to use them in the order in which they occur. So I pick anyone to write. Of course if one took time to sing them one could sing them in the order they come. When one writes them it is hard to think of them. That is the way it is. Now I shall tell about the eating song, which belongs to the Feathered gens: Whenever I feast I feast on them; (Repeat.) ‘ Whenever I feast I feast on them; I feast on the manitous; (Repeat.) Whenever I feast I feast on them; Whenever I feast I feast on them; i (Repeat.) Whenever I feast I feast on them; I feast on the manitous; Whenever I feast I feast on them; Whenever I feast I feast on them; [Wiamwakini neta mwawaki nina; (Repeat.) Wiamwakini netamwaki nina 4; Ma netoaki neta mwa waki nina; (Repeat.) Wiamwakini netamwawaki nina a; Wiamwakini ne tamwawaki nina; (Repeat.) Wiamwakini netamwawaki nina 4; Ma ne to a ki ne ta mwa wa ki ni na; Wiamwakini neta mwawaki nina; Wiamwakini netamwawaki nina a.] That is one half; and the other half goes: Whenever I feast I surely feast on them; I surely feast on the chieftains; Whenever I feast I surely feast on them; Whenever I feast I surely feast on them; I surely feast on the chieftains; Whenever I feast I surely feast on them; Whenever I feast I surely feast on them; Whenever I feast I surely feast on them; I surely feast on the chieftains; I surely feast on the chieftains; Whenever I feast I surely feast on them. [Wi a mwa ki ni_ ne ta mwa la ni ki na; Wi a mwa ki ni_ ne ta mwa la ni ki na 4; Wi a mwa kini_ ne ta mwa la ni ki na A A; Okimaaki neta mwalanikinaa 4; MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 165 Okimaaki neta mwa la ni kina a; Wi amwakini ne ta mwa la ni ki na 4; Wi amwakini ne ta mwa la ni ki na a; Wiamwakini ne ta mwa la ni kina a a; O ki ma a ki ne ta mwa la ni ki na; Okimaaki neta mwa la ni kina 4; Wiamwakini neta mwa la ni kina 4 a.] And that is how one song goes. It is as if some one were to fast, paint his face, and should use (the song); it is the same as if he might say, ‘I might even eat the manitous.” And if he went to war he would only killa chief. When “‘spirit”’ is mentioned it is as if one man were a watrior and the other a common person, both of whom were blessed and loved by the manitou. The one named would be he that is slain. It is asif the one who blessed those slain would be slain with them. It is asif the manitou would be slain with them. That is why the song says, ‘I might eat the manitous.’”’ And the second half. The reason why it says “I might feast on the chiefs” is: Well, the chief’s town might be eaten up, and the chief slain with it. That is what the song means. Surely that is what they did formerly. These songs come from yon distant time, a little after this earth was created. That is why the old men love them. It is why they say to each other, “Do not go about making fun of them.’”” That is how these songs are. That is why they say to each other, ‘‘They are dangerous.” That is what these songs mean. They are still valid for those who take good care of them. And if anyone’s relation were killed he would use (the song) if he fasted, and he would say,“‘I might feast on even the manitous.’”’ He might say, ‘Whenever I feast on the chiefs I eat them up.”’ That is why the songs have this meaning. That is what I say about this song. And now I shall relate another song: I feed you the same thing over again; (Repeat.) I feed you the same thing over again; I feed you the same thing over again; (Repeat.) I feed you the same thing over again; I feed you the one who is honored; I feed you the one who is beloved; I feed you the same thing over again; (Repeat.) I feed you the same thing over again; I feed you the same thing over again; I feed you the one who is honored; I feed you the one who is beloved; I feed you the same thing over again; (Repeat twice.) I feed you the same thing over again ; 166 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 [Ne ne yali ketadamene wina 4; (Repeat.) Ne ne yali ketadamene wi na; Nene yali ke tadamene wina 4; (Repeat.) Nene yali ketadamene wi na; A ttimeta ketadamene wina 4; Telaneta ketadamene wina; Nene yali ketadamene wina 4; (Repeat.) Nene yali ke tadamene wina; Ne ne yali ketadamene wina 4; A ttime ta ketadamene wina 4; Telaneta ketadamene wina; Nene yali ketadamene wina 4; (Repeat twice.) Nene yali ke tadamene_ wi na.] That is half of it. And the other half goes this way. Well, it goes the same way; only at the ‘‘ends” it sounds differently. I shall write it down, however. I feed you the same thing over again; I feed you the same thing over again; I feed you the same thing over again. I feed you a chief; I feed one who is beloved; I feed you the same thing over again; I feed you the same thing over again; I feed you a chief; I feed one who is beloved; I feed you the same thing over again. [Ne ne ya li Ne ne ya li Ne ne ya li ke ta da me ne ke ta da me ne ke ta da me ne Okimaa ke ta da me ne Te la ne ta Ne ne ya li Ne ne ya li O kima a Te la ne ta Ne ne ya li ke ta da me ne ke ta da me ne ke ta da me ne ke ta da me ne ke ta da me ne ke ta da me ne wi na A; wi na} wi na A; wi na; wi na; wi na; wi na A; wi na A; wi na; wi na A.] And this is what the song means. It is as if the one who bestowed the blessing were speaking to the one he blessed when he blessed him, at the time when he first blessed him, at the time when he had given this (song) to the Feathered gens to use. If he uses it, whoever shall continue to use it, if the future people use it, he (the manitou) will bless them and feed them what is beloved. And when another people of later time uses it, or one who handed down the song, he is listened micHELson] NOTES ON GREAT SACRED PACK OF FOX INDIANS 167 to attentively. Soon when he goes about wailing and using this song, he is addressed by the manitou called ‘‘The Spirit of War” [ma ne se no a]: ‘‘Now stop wailing.” It is as if he were so told. “Verily I shall feed you the same one whom the manitous love. You will feast on him,” he is told by the Spirit of War. “You shall slay one who is honored,” he is told. ‘‘And also a chief who is be- loved. You will bring them,” it seems he is told. ‘That is what I formerly said to the one to whom I handed this song,” says the Spirit of War. The manitou who controls is so called. That is what the song means. One whom the manitous love and bless, a warrior (might) be slain. Moreover, one granted to be a chief by the Great Manitou might be slain and die in war. That is what the song means. That is why these older people keep the song. And if the manitou recreates his earth, when he nearly has recreated it, the mani- tou will place wars on his earth. That is what they say. And at that time these songs will be used when the people fight against each other. That is what they say. That is what they relate of the songs. And if anyone knows them he will live eon them. That is how they have determined it for each other. He will be helped by the songs. That is the way they have determined these songs for each other. That is why these songs are owned in the sacred packs, in the sacred hides of this Feathered gens. Tiipa‘cita is he who takes care of the greatest ones of this Feathered gens. The especially great sacred pack of those called ‘‘the Feathered gens’’ is there. That is where these songs are strung, in that great and especially big sacred pack. That is where the sacred pack is, and the very great speech. This is the great religion. And when they held the Great Gens festival, while they still camped out in the fall the sacred hide was the leading one while there still was fear (of the enemy). And also the songs which go with it are the very ones written here. It seems as if when these were used on the warpath the foe would not have the courage to attack the people; that is, if they were used. That is the purpose of these songs. That is how all gentes teach each other, not, of course, exactly like this, but a little differently. And now I shall relate how another song goes when it is sung: Oh, do not sadden him; Oh, do not sadden him; (Repeat.) And the manitou; do not sadden him; (Repeat four times.) Oh, do not sadden him; (Repeat.) [Yo kata maka tti mya di na we mi ye ka ni wi no; Yo kata maka tti mya di na we mi ye ka ni no; (Repeat.) 168 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 Na ka mane to ko mya di na we mi ye ka ni no; (Repeat four times.) Yo kata ma ka tti mya di na we mi ye ka ni no; (Repeat.)] That is one half. And the other half is: Oh, do not, you might make him feel just right; (Repeat.) Oh, do not, you might make him feel just right; And do not make the Thunderer feel so; (Repeat.) Oh, do not, you might make him feel just right; (Repeat.) And do not make the Thunderer feel so; And do not make him sad (?). [Yo ka ta gi ye na i dina we mi ye ka ni no; (Yo kata giyeno idinawemiyeka nino; (Repeat.) Na kama ttige a_ idina we mi ye ka ni no; (Repeat.) Yo kata gi ye no i dina we mi ye ka ni no; (Repeat.) Na ka ma tti ge a idina we mi ye ka ni no; Yo kata maka tti i dina we mi ye ka ni no.] That is the way one song goes. And this is what it means. It is as if saying, ‘‘Now, do not weep; finally you might make the manitous sad. Do not weep. Merely be quiet.’”? That is how it is. It is asif anyone were forbidden to fast and sadden the manitous and the people. ‘A forbidding song” is what the Feathered gens call this song. And the other half means: ‘‘Do not; finally you might make them feel just right; the manitous, the Thunderers, might investigate some.”’ That is how it is. ‘‘If you sadden the Thunderers,’”’ is what it means. ‘So that there shall not be wind and hail”? is what it means. That is why it says, ‘‘Do not surely make the Thunderers feel so” [ka ta ma ma ka tti ini idina we mi ye ka ni tti ge a ki]. That is why this song says that. It is the Feathered gens forbidding-song. That is what is said of this one religious song (ma ma to mo wi na ka mo ni). That is what they call it. And I shall again relate another song: This is the one; (Repeat three times.) The manitous; When you go about this earth; You mention; This is the one; (Repeat seven times.) —s MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS The manitous; When you go about this earth; You mention; This is the one; (Repeat three times.) [Ma ni ye ni ye; (Repeat three times.) Ma ne to 4 ki; Ki we lo we sa mani A ki ye; Ka na na lo we; Ma ni ye ni ye; (Repeat seven times.) Ma ne to a ki; Ki we lo we sa mania ki ye; Ke na na lo we; Ma ni ye ni ye; (Repeat three times.)] That is one half. And the other half goes: That was the one; (Repeat twice.) That was the one; The manitous; You will walk about this sky; You mention; This is the one; (Repeat six times.) The manitous; You will walk about this sky; You mention; This is the one; (Repeat four times.) [I ni ye ni ye; (Repeat twice.) I ni ye ni yeeee; Ma ne to A ki; Ki we lo we sa mani wa gi ye; Ke na na lo we; Ma ni ye ni ye; (Repeat six times.) Ma ne to 4 ki; Ki we lo wesa mani wa gi ye; Ke na na lo we; Ma ni ye ni ye; (Repeat four times.)] That is how one song goes. I shall relate what it means: 169 ‘This: is what the manitou told me, ‘if you go some place you will go about mentioning the manitous. That is the only way whereby your foes 66112°—30——12 170 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 will not be able to overpower you. Also you must go about mentioning this earth of mine. That is the only way I shall be able to bless you, that is, if you go about mentioning this earth. That is the only way whereby the manitous who are under the earth will bless you; that is, if you paint your face and fast whenever you walk about. That is what you are to do.’”” Thatis whatit means. And the other half means: ‘‘That is what I told you so that the Thunderers would listen to you; that is, if you go about mentioning the sky.” (‘Wa gi” is what the iMesaneies call the sky.) ‘That is the only way the manitous who dwell above, including the Thunderers, will bless you; that is, if you walk about this earth mentioning the Thunderers. That is what I tell you.” That is what the song means. “But I shall only bless you if you fast, and go about with tobacco on your waistband.”’ That is the wording (i. e., sense) of this song. And now I shall relate another song: You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; Me di mai ka 4; he;? = You are the one whom I shall hear the same; A yo le we ne ta; he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom J shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; Me di mai ka 4; he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same. [Tte wine tonana wina; Wi tte wi ne to na na; Tte wine to nano wina; Wi tte wi ne to na na; Tte wine to nana wina; Wi tte wi ne to na na; Me dimaikaa _ wina; Wi tte wi ne to na na; A yole we neta wina; Wi tte wi ne to na na; 2T have but little data on this manitou. micuetson] NOTES ON GREAT SACRED PACK OF FOX INDIANS Ltt Tte wine tonana wina; Wi tte wi ne to na na; Tte wine tonana wina; Wi tte wi ne to na na; Tte wine tonana wina; Wi tte wi ne to na na; Me dimaikao wina: Wi tte wi ne to na na; Tte wine tonana wina; Wi tte wi ne to na na; Tte wine tonana wi na; Wi tte wi ne to na na; Tte wine tonana wina; Wi tte wi ne to na na.] That is one half; and the other half goes: You are the one whom I hear the same, you; You are the one whom I shall hear the same; You are the one whom I hear the same, you; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; You are the one whom I hear the same as he; You are the one whom I shall hear the same; Yonder Thunderer ni ka; You are the one whom I shall hear the same; Yonder Thunderer ni ka ki; You are the one whom I hear the same; You are the one whom I hear the same, you; You are the one whom I shall hear the same. [Tte wi netonana kina; Wi tte wi ne to na na; Te wine tonana_ kina; Wi tte wi ne to na na; Tte wi ne tonana wi na; Wi tte wi ne to na na; ’ Tte wine to nana wina; Wi tte wi ne to na na; Tte wine tonana wina; Wi tte wi ne to na na; Ina kattige a ni ka; Wi tte wi ne to na na; Inaka ttigea nika ki; Tte wi ne to na na; Tte wine tonana kina; Wi tte wi ne to na na.] That is how another song goes. Now the meaning of it. When “Me di ma i ka a”’ is said, it is as if a manitou is named. That manitou is Me di mai ka a. When “A yo le we ne ta” is said, it is the one whom (the manitou) blessed and to whom he extended 172 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 the blessing. This person could indeed devour the manitou, as powerful as the latter is. It is as if the former were so powerful that he could not be slain. So both would be heard alike. [Wi tte wi ne to ki.] That is what it means. That is the first half. And the second half tell about the Thunderers. These could throw out the manitous who are under the earth. That is what it means. When these Thunderers roar they may be heard all over this island. That is what the song means. That is why it says, ‘‘Thunderer, you are the one whom I hear the same (as they).’”” Suppose the people were attacked. It means, ‘Oh, I shall swallow all of them.” That is what is said of these songs. When the manitous first created human beings is when the songs first originated. That is what they did. That is what they, these Mesquakies, relate. At the time when this island was flooded, then, it seems, the Gentle Manitou soon began to reflect. And also Ma mi na te no A reflected as he was staying here. This was after he had created this earth. Then afterwards he tried to create manitous. As soon as he had created a human being he made everything to appear as parts of a human being, insides and eyes, etc. Yet when he had completed him he had merely made him. The one called Wi sa ke a [Wi‘sa‘ka‘a] was not able to make him move. He was not able to make him see. He merely had made him. ‘‘ Well,” he said to the Gentle Manitou, “TI can not make this person rightly. Verily you in turn you will make him rightly, whatever he is to be,” he said to him. And it seems he was addressed by the Gentle Manitou, ‘‘ You have made him com- plete,” he was told. “No,” he said, “‘you shall make him to move (i. e., have life),’”’ he said to the Gentle Manitou. ‘Oh, I shall try,” he said. And he began to attend to him. I do not know just what took place at this point or what he did, although something is told of him. Then, after (the being) was made to move, Wi sa ke a said, ‘Well, he will be my uncle (mother’s brother).’”? Then Wisa ke a took charge of what his uncle was todo. And afterwards they made a woman. A little while later they began to fast. Wi sa ke a himself also began to fast just to show the people what they should do. Then he began to hold gens festivals regularly. Then after a long time the Thunderers came; that is, after he had made all the people. At that time one man belonging to the Feathered gens saw a Thun- derer. At that time the people who are of the Feathered gens began. The Thunderers are they whose name they share. The songs come from that time. These are the songs which they use to-day; that is, the Feathered gens. That is how one song is. It seems as if the gens festival came from that time. And the speech of the gens festivals comes from that time. It has been a long time ago. MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 173 At that time they probably were instructed by the one whom they call ‘Wi sa ke a” [Wi'sa‘ka‘a] for forty years regarding the rules and songs of the gens festival(s). At that time some of these songs were already in the sacred pack, the great sacred pack which is taken care of at Te la di ta’s [Tapa‘cita’s]. That is when it started and where it will go whenever (the manitou) ends the earth. And these songs will go there. That is the way of these songs, the Feathered gens’ songs. And the buffalo-head (ne no swi te la ka ni), which is at Te te la da’s [Tetepa‘ca’s] place, also goes there. There are very many songs, gens festivals songs. To-day there are some of these people here who know them very well, but I only know the meaning of them a little, not much. I shall end telling of them to-day. Now I shall relate another song. These people call it “‘the last part.’ This is the way it goes: Cease shouting I say to you; End crying out, my friend; Cease shouting I say to you; Cease crying out, my friend; Cease shouting I say to you; Cease crying out, my friend; Cease shouting out I say to you: Cease crying out, my friend. [Lo no weee ke ine na ne; Ako weta ke sii ni ka nee; Lo no wee ke ine nane; Lo no we ta ke sii nika nee; Lo no wee ke ine na ne; Lo no we ta ke sii ni ka nee; Lo no wee ke inenane; Lo no wetakesii nikanee.] That is half. And the other half of the song goes: Cease following, I say to you; Cease following, my friend; Cease following, I say to you; Cease following, my friend; Cease following, I say to you; Cease following, my friend.’ [A ko wee ke inena ne; Ako wetakesii nika nee; Ako weeke inenane; A ko wetakesii nika nee; Akoweeke inenane; A ko weta ke sii ni ka nee.] 3 [ have followed Horace Poweshiek’s version, which obviously is based on the explanation below. Note, however, ‘‘End speaking,’ ‘‘End crying out, my friend’’ would, per se, be equally justifiable; see the ver- sion of the ‘‘first half’? and syllabic texts of both. ‘The difficulty is caused by the resemblance of a‘kowa- ‘‘end speaking” (which is a compound in origin) and the stem A‘ko- ‘“follow,’’ which takes —w- as the instrumental particle. The author of the syllabic text takes the combinations in both senses. 174 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 That is the way it goes. Suppose one should go on the warpath as the leader. He should sing that song if he returns home, at the very time he has returned home. As soon as the leader has killed a person the leader should say, “‘ Perhaps I am being followed; perhaps our foes are following us,” and he should start to sing ‘‘ Cease shouting prematurely’’ [na no ta lo no we tano]. He should sing like that. Then his foes would not have the courage to follow him. Even if he were really followed they would have to turn back. That is the way of this song. And if some one were desirous of going on the warpath, and some one else desired that he should not be able to de- part, he should use that song. Then the former would not be able to depart. That is the purpose of this song. It is also why it says ‘‘ Let us end speaking prematurely” [nanota Akowetawe]. It is as if a person desirous of doing something were told, ‘‘Cease shouting before (you do something) [no ta a ko we ta no].”” That is how this one song goes. Truly the way I have told about it is the way they tell of it, my friends. And now JI shall relate another song which is very sacred. It is a sacred Thunderer song. Verily this is how it goes: The tree-men will stand upside down When I come; (Repeat three times.) The tree-men will stand upside down When I come; (Repeat three times.) [A tti a tti ta wa na kika la wa ki me te gi ne ni a ki; Nina lye ya ni; (Repeat three times.) A tti a tti ta wa na ki kala waki mete gine nia ki; Nina lye ya ni; (Repeat three times.).] That is half of it. And the other half is: When you come (Repeat six times.) The tree-men will stand upside down; When you come (Repeat five times.) The tree-men will stand upside down; When you come; (Repeat twice.) [Kina lye ya ni (Repeat six times.) A tti a tti ta wa na ki kala wa ki me te gi ne ni a Li; Ki na _ lye ya ni (Repeat five times.) MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 175 A tti a tti ta wa na kika la waki me te gine ni a ki; Kina _ lye ya ni; (Repeat twice.)] That is the other half. This song is highly sacred, and against their religion to use. It is as if a Thunderer, whether a Ki'cko or To‘kan, addresses the one whom he blesses at the time he blesses him, ‘‘Now at whatever time you summon me, if I come, the trees will stand upside down.” So he says to the one whom he blesses. And then it is told what one should do in case of war or if he were hated by anyone of his own people. Then he should boil something and hand it or a dog to the Thunderers. Then he would paint his body with charcoal if he were a To‘kin; and if he were a Ki‘cko he would paint himself with white clay. Then he would address the Spirit of Fire and give him tobacco to smoke. First it would be the Spirit of Fire. Then he would call on The-one-whose-face-bulges- in-the-smoke-hole. This manitou represents the sky, the great manitou whose face bulges. After he has spoken to them he would name the person who hated him or who had angered him. Then he would name a Ki‘cko and a To‘kan. He would name either of them. If anyone has something to say he would speak. ‘‘ Now this is what is to happen to this person called N. N. This shall happen to his life.” Then he would start to sing that song. While singing he would hold tobacco in his hand toward the east, I mean, toward the west. He would hold his hand open toward that direction while sing- ing. Then the Thunderers would at once start to come. At the time the Thunderers came everything would be gone, the trees, wick- iups (wigwams). And in time of war if their enemy had almost beaten them, if one had fasted he would then use that Thunderer song. Then their enemies would be blown away. But if he were a Ki‘cko he would paint himself with white clay; if he were a To‘kan he would blacken himself with charcoal; he might be either. Then he would sing, holding tobacco in his open hand which would be directed toward the west. Then he would sing those songs. There are six of them in a set. It surely would be that way. There would be a great wind. And even to-day if anyone should try it there would be a great wind. The reason they do not do it to-day is because there are too many white people. These Indians have control of what is going to take place. So that is the purpose of these songs. But if one were to do so to-day, when (the manitou) places a war on this earth, he would not be able to kill a person because he would have already made his plans against the people. That is what is told. He would accom- plish his plans for a wind. That is how it is here to-day, if one did so. It might happen in far-off places. That is the way of the songs, their songs. 176 BUREAU OF AMERICAN ETHNOLOGY [BULL. 95 When the other half of the song says, ‘‘When you come,” this is the meaning. Sometimes, or any time, when there is a great wind, when the wind blows hard it is a sign that (a Thunderer) is coming. ‘‘When you come the trees stand upside down,” is the meaning of the song. That is the way they are. When they use or sing the Thunderer songs they generally sing them very softly, for if they sing them very strongly there would be a great wind at once. Now these wickiups (wigwams) would not be blown over, nor these Indian dwell- ings, the summer houses. But only the bark houses would be unmo- lested when something happens. That is what is told about these songs. And these songs, it is said, will be used at the time whenever the people fight against each other. If anyone did so it would be known at the time. We, the people of to-day, think the stone houses of the white people are powerful. They are nothing at all whenever there is wind. That is how itis. The white skins will not be many whenever there is a small wind. And they do not think anything of Indians. Even if they shot at close range they would not be able to hit them if the Indians were blessed. The white man would not be able to handle his own gun. The people have often so treated their foes. That is why these Mesquakies fought against other peoples. That is how these songs are. I end telling these songs. This is what has been said of these songs: “Do not think foolishly of these songs.”’? These Mesquakies tell each other this. ‘‘They are going to be used again at the time when the earth is nearly at anend. At that time they will be used for the last time.” That is what these Mesquakies tell each other of these songs. When they first held gens festivals young women would never be invited; only older ones. There are all kinds of talk. And medicines are in the sacred packs. And useful things are in tiny bundles. And fowls of the air are in the sacred packs. When Indians attack in war is when they use the fowls. They would be a little above in the air, over their enemies; only their bodies would be engaged in battle. That is what some do who have sacred packs. And those who do not have sacred packs use only that which they dreamed of. But that would only be good for one battle, not forever; it is good for one summer. Some, indeed, only use dreams. Those who have sacred packs always use them in combination with dreams. That is why their foes could not kill them. Truly what I have told on this paper is how it is, my friends. I tell about it, but no other person would tell about it. But I tell about it. That is all. I am a Ki‘cko, The end. LIST OF WORKS CITED ALEXANDER, HartTLEY Burr. See Mythology of all races. BLooMFIELD, Leonarp. Menomini texts. Publs. Amer. Ethn. Soe., vol. xu, New York, 1928. Boas, Franz. The Central Eskimo. Sixth Ann. Rept. Bur. Ethn., pp. 399-699, Washington, 1888. — Noteson the Snanaimuq. Amer. Anthrop., vol. 11, pp. 321-328, Wash- ington, 1889. Indianischen Sagen von der Nord-Pacifischen Kuste Amerikas. (Re- printed from Verh. Berliner Gessell. Anthrop., Ethn., und Urgeschichte. 1891-95.) Berlin, 1895. ——— Mythology of the Bella Coola Indians. Mem. Amer. Mus. Nat. Hist., Anthrop., vol. 1, Jesup. N. Pac. Exp., vol. 1, pt. 2, New York, 1898. —— Kathlamettexts. Bur. Amer. Ethn., Bull. 26, Washington, 1901. — [Article] Religion. Jn Handbook of American Indians, Bur. Amer. Ethn. Bull. 30, pt. 2, pp. 365-371, Washington, 1910. — Mythology and folk-tales of the North American Indians. Journ. Amer. Folk-Lore, vol. xxvu, pp. 874-410, New York, 1914. Tsimshian mythology. Thirty-first Ann. Rept. Bur. Amer. Ethn., Washington, 1916. Kutenaitales. Bur. Amer. Ethn., Bull. 59, Washington, 1918. Anthropology and modern life. New York [1928]. —— anpHunt, Greorae. Kwakiutl texts. Mem. Amer. Mus. Nat. Hist., Anthrop. vol. 1v, Jesup N. Pac. Exp. vol. m1, Leiden and New York, 1905. ——— Kwakiutl texts—Second series. Ibid., Anthrop. vol. x1v, Jesup Exp. vol. x, pt. 1, Leiden and New York, 1908. Brinton, Dante, G. American Hero-Myths. Philadelphia, 1882. — The American race. New York, 1891. —— Myths of the New World. A treatise on the symbolism and mythology of the redrace of America. 3ded., Philadelphia, 1896. CHAMBERLAIN, A. F. The thunder-bird amongst the Algonkins. Amer. Anthrop., vol. 111, No. 1, pp. 51-54, Washington, 1890. Indians of the eastern Provinces of Canada. Ann. Archeol. Rept. for 1905, App. Rept. Min. Ed. Ont., pp. 122-136, Toronto, 1906. The Kootenay Indians. Ibid., pp. 178-187. Dorsey, GrorGE A. Traditions of the Skidi Pawnee. . Mem. Amer. Folk-Lore Soc., vol. vizt, Boston and New York, 1904. Traditions of the Arikara. Publs. Carnegie Inst. of Washington, No. 17, Washington, 1904. The mythology of the Wichita. Ibid., No. 21, Washington, 1904. The Pawnee: Mythology. (Part 1.) Ibid., No. 59, Washington, 1906. AND Krorser, AtFreD L. Traditions of the Arapaho. Field Col. Mus. Publs., Anthrop. ser., vol. v, Chicago, 1903. Dorsry, JAMES OwEN. A study of Siouan cults. Eleventh Ann. Rept. Bur. Ethn., pp. 351-544, Washington, 1894. Douvatt, D.C. See WissuteR, CuarKk, and DUVALL. 177 178 BUREAU OF AMERICAN ETHNOLOGY (BULL. 95 Eris, Myron. The Thunder bird. Amer. Anthrop., vol. u, no. 4, pp. 329-336, Washington, 1889. FRACHTENBERG, LEo J. Coos texts. Col. Univ. Cont. Anthrop., vol. 1, New York and Leyden, 1913. FRANCISCAN Fatuers. See VOCABULARY OF THE NAVAHO LANGUAGE. Gisss, Georce. Dictionary of the Niskwalli. Cont. N. Amer. Ethn., vol. 1, pp. 285-361, Washington, 1877. Gopparp, Puiny Earute. The Beaver Indians. Anthrop. Papers Amer. Mus. Nat. Hist., vol. x, pt. 4, New York, 1916. Harrineton, M. R. Religion and ceremonies of the Lenape. Ind. Notes and Mono., Mus. Amer. Ind., Heye Foundation, New York, 1921. Hewitt, J. N.B. [Article] Mythology. In Handbook of American Indians, Bur. Amer. Ethn., Bull. 30, pt. 1, pp. 964-972, Washington, 1907. HorrMan, W. J. Mythology of the Menomoni Indians. Amer. Anthrop., vol. III, pp. 248-258, Washington, 1890. The Menomini Indians. Fourteenth Ann. Rept. Bur. Ethn., pt. 1, pp. 38-328, Washington, 1896. Hunt, Georee. See Boas, Franz, and Hunt. Jesuir RELATIONS AND ALLIED DocuMENTs. ‘Travels and explorations of the Jesuit missionaries in New France, 1610-1791. Reuben Gold Thwaites, ed. Vols. i-utxxut. Cleveland, 1896-1901. JoNES, WiLu1AM. Fox texts. Publ. Amer. Ethn. Soc., vol. 1, Leyden, 1907. Notes on the Fox Indians. Journ. Amer. Folk-Lore, vol. xx1v, New York, 1911. Ojibwa texts. Ed. by Truman Michelson. Publ. Amer. Ethn. Soc., vol. vu, pt. 1, New York, 1919. and Micueison, TruMan. Kickapoo tales. Publ. Amer. Ethn. Soc., vol. 1x, Leyden and New York, 1915. Krorser, A. L. Handbook of the Indians of California. Bur. Amer. Ethn., Bull. 78, Washington, 1925. Lacomses, ALBERT. Dictionnaire de la langue des Cris. Montreal, 1874. LELAND, CuarutEs G. The Algonquin legends of New England. Boston, 1884. Lowi8, Ropert H. The Assiniboine. Anthrop. Papers Amer. Mus. Nat. Hist., vol. tv, pt. 1, New York, 1909. —— Myths and traditions of the Crow Indians. Anthrop. Papers Amer. Mus. Nat. Hist., vol. xxv, pt. 1, New York, 1918. Primitive society. New York, 1920. Religion of the Crow Indians. Anthrop. Papers Amer. Mus. Nat. Hist., vol. xxv, pt. 2, New York, 1922. Primitive religion. New York, 1924. Merriam, C. Hart. The dawn of the world. Myths and weird tales told by the Mewan Indians of California. Cleveland, 1910. Mecuuine, W. H. Malecite tales. Geol. Surv. Can., Dept. Mines, Memoir 49, Ottawa, 1914. Micuetson, Truman. Notes on the social organization of the Fox Indians. Amer. Anthrop., n. s. vol. 15, no. 4, pp. 691-693, Lancaster, 1913. The mythical origin of the White Buffalo dance of the Fox Indians. Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 23-289, Washington, 1925. The autobiography of a Fox Indian woman. Ibid., pp. 291-349. ——— Notes on the Fox society known as Those Who Worship the Little Spotted Buffalo. Ibid., pp. 497-539. ——— — A Sauk and Fox sacred pack. Bur. Amer. Ethn., Bull. 85, pp. 51-96, Washington, 1927. MICHELSON] NOTES ON GREAT SACRED PACK OF FOX INDIANS 179 MicuHetson,' TRuMAN. A sacred pack called A‘peniwiini‘'a belonging to the Thunder gens of the Fox Indians. Ibid., pp. 97-116. A sacred pack called Sagim& kwiwa belonging to the Bear gens of the Fox Indians. Ibid., pp. 117-159. Notes on the Buffalo-head dance of the Thunder gens of the Fox Indians. Bur. Amer. Ethn., Bull. 87, Washington, 1928. Observations on the Thunder dance of the Bear gens of the Fox Indians. Bur. Amer. Ethn., Bull. 89, Washington, 1929. See JONES, WILLIAM, and MIcHELSON. Mooney, James. The Ghost-dance religion and the Sioux outbreak of 1890. Fourteenth Ann. Rept. Bur. Ethn., pt. 2, Washington, 1896. ——— Myths of the Cherokee. Nineteenth Ann. Rept. Bur. Amer. Ethn., pt. 1, Washington, 1900. MYTHOLOGY OF ALL RACES. Vol. x, North American, by Hartley Burr Alexander. Boston, 1916. Netson, Epwarp Wiii1amM. The Eskimo about Bering Strait. Eighteenth Ann. Rept. Bur. Amer. Ethn., pt. 1, Washington, 1899. Parsons, Erste Ciews. Micmac folklore. Journ. Amer. Folk-Lore, vol. 38, pp. 55-133, New York, 1925. Petitot, Emite. Traditions Indiennes du Canada Nord-Ouest. Alencon, 1887. Rapin, Pauu. Religion of the North American Indians. Journ. Amer. 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INDEX Page BaGs, WOVEN, showing thunder- bindsdesionse 5-2 = = Skee 58 Berar, JoHN— Ful GING (a See ee eT eV ey en eae Oe 1 characterization of________ 5 RHEMHIONFOL = 4= Pa se ee 15 BEAR GENS— mention Off wes s4os4_ 2 101 other mamebfior! 22242. sous 2 BLESSINGS— conferred by manitous__--_-- 23, 272166 enumerated 229220) eu 31, 33, 35, 63, 75, 77, 79, 81, 83, 85, 87, 89, 91, 105, 109. Brown, Tom, translation made yee eee er pil 47 BUFFALO DANCE OF BEAR GENS— detailsioixe = 22s eet 9-35 Giagramyofsday ses 22 te ve 7 BUFFALOES, SUPERNATURAL— plessinies\by2 = - #2 Sita 27, 29 TAMES: Of. ==. Saw woh TT 2 reference to____-_ 13, 27, 31, 33, 35 CaTAMENIAL CUSTOM_________- 2 CEREMONIAL ATTENDANTS, du- 4, 9, 11, 21, 145, 148 CEREMONY, details of __-_-_--- 93-109 ConFESSION, as atonement for 5] een SOS ECR SCE BAND 2 ME Eg 2 1 bat 58 Customs, change in_______-_-- 150 Dirty Lirrte Ant, coordinated with: gentes. te siajfeino2s cus 3 Docs ceremonialeating of. 11,21,101,151 ceremonial killing of____-_-_ 9, 151 offered as sacrifice_ _ _ __ 58, 91, 99 DUAL DIVISIONS— ceremonial position of_ 2, 145, 146 paints used by____~_ 148, 149, 175 rivalry ofs2225 2421S esR. 65 EATING CONTEST. -__--_~- 58, 97, 99, 145 Page ETHICS AND RELIGION— connection between, among the Grow costs: oy leek 56 connection between, among the Hox. =~. 95. 228 ReE 56 FastiInc— Custompolstaas sas ae 65, 67 power obtained by_-_---_--- 63, 157, 168, 165 FEATHERED GENS— referencetto mi state eeB Lat 119 See also THUNDER GENS. FEATHERS, ceremonial use of___ 3, 11 FESTIVAL, SUMMER— detailsiof-. 2..=2. 22 23 61-109 diagram Of... 4222S aes 57 Fine Croup. See Ligurnine Movurn. Froop, story of. ..212Lestae_4e 130 FLUTE, ceremonial use of - - ~~~ - 15, 19 Foop, varieties of, served at ceremony. 4234. 83983 22s 23 Foop BowLs, overturned during Ceremony==E See eae 19 FORMULAS, Useloft 12222 5229-2 48 Four, the ceremonial number_- 2, 11, 15, 19, 95, 97, 145, 149, 151 GENS, exogamy of__-_.------- 149 GENS FESTIVAL, invitations to_ 9 GENTES— fed in ceremonial order---- 19 reciprocal relations of._-_ 2, 3,9 GENTLE ManiTou— Telerence tOn sea ee 103, 152 the creston === =252 ee 23, 172 Great Manitou, reference to__ _—35, 87, 107 GREAT SACRED PACK, custodian- ship of. 2 22c2 2 282 su. see: 121 GREEN BUFFALO DANCE— custom Of. .-2=.-—=45 sss 2 instituted by Wolf gens_-_-- 2 181 182 INDEX Page Page H&-WHO-LIES-WITH-HIS-FACE-IN- Ni‘pA'KENAWA, mention of_____ 17 THE-SMOKE-HOLE— OAK LEAVES, ceremonial use of_ ile reference to. --.-=---- 13; 19; 27%, 63, 93, 95, 99, 152 sky represented by-_------- 175 various designations of _ — ~~ 49 INFORMANT— name of, withheld__------ i reliability of fost ae Ls 1 JOKING RELATIONSHIP____--~-- 3 Kryana, A., mention of___---- 47 Kwa'ra’rci'a, characterization OE. (eRe per EG nas Mga tp 5 Lear, JoHN— ceremonial attendant__ 4, 9, 11, 17 characterization of_______-_ 4 head) dancers: 22 Nhs Ase 17 member of War Chiefs gens_ 1 MENtLONiOl sss see Omi gS LEGEND. See ORIGIN LEGEND. Liautnina Movurs, reference to_ 67, 69 Lincotn, Harry— assistance rendered by ----- 6, 47 mention of22. 4 5—---42 eae LINGUISTIC NOTES____---2--+- 36-41, 110-116, 126-128, 173 Manirou— evil: nameifion= pees sea ses 119 ofthe toga aaa nee tpn 159 ofithenwind®.. ta seHeehaie - 159 See also GENTLE MANITOU; Great Manitou; Her- WHO-LIES-WITH-HIS-FACE- IN-THE-SMOKE-HOLE;} Sprrit OF Fire. IMARRIAGD ‘TABOO! JU). 22_.---- 149 MEMBERS OF ORGANIZATION, list Of]. Su. See aE a ee 50 MEMBERSHIP, INTERLOCKING- - - 50 MorTUARY CUSTOMS____-_-- 129, 154 M oTHER-OF-ALL-THE-EARTH, mention of--2_ s==ovee eet 160, 163 Music. See Sones. Myrus— ritualistic origin_ _~-_---- 103-107 TwaVoree core (ope a eye ee 48 See also ORIGIN LEGEND}; ORIGIN MYTH. NaMES— change of y.stee as se 49, 67 of members of Great Sacred Pack of Thunder gens_-- 50 of those forbidden to eat__. 153-— 154 Otp Bear, Lucie, characteri- ZEtONVOL =. = 2 62 ee 5 MENT TOs 34s. 225s ee 58 ORIENTATION: - 22-3. oe 19597, 5 ORIGIN LEGEND, ritualistic. ___- 61-93 ORIGIN MYTH— unusualel) wcieade eareee 48 Vaniantesss 32.5. eee 119-125 Pa‘cITONIGwa— characterization of_______-_ 4 speech made by_-_____- 1, 23-35 the speaker... i 2222 4, 13, 23 Pack, SACRED. See GREAT SA- CRED PACK; SACRED PACK. PANTHERS, GIANT UNDERWORLD, concept of... 2. =e 55 Peters, JIM, characterization of | 4-5 Peters, Sam, text written by__ 47, 48 PoweEsHIEK, Horace, transla- ticnkby te - 353 BS ee 47, 48 RELIGION AND ETHICS— connection between, among the\Orow 2-02 oe 56 connection between, among the Fox_........+, +3 BHAs 56 Rock Sprrits, reference to___ 73, 105 SACRED PACK— contentsiof2s2=— =e aman 121-123 of Thunder gens__ -_-_-_- 47-109 ownershiptof._.....