Class Book •MtF^ TWENTY-FIRST ANMAl. HKI'OIIT BUIiEAU OF AMERICAN ETHXOEOGY SECRETARY OF THE SMITHSONIAN INSTITUTION ISO'J-lllOO BY MRECTi IK WASHIN(tTON GOVERNMENT P R I N 'J' 1 N G OFFICE mtm^t^mr^ .H1t3Zf i^ LETTER OF TRANSMITTAL Smithsonian Institution, Bureau of American Ethnolooy, Washington, I). T., Jnl/j 1, 1900. Sir: I have the honor to suhmit my Twe'iity-tirst Annual Re])ort as Director of the Bureau of Anieriean Ethnology. The preliminary portion comprises an account of the operations of the Bureau during the fiscal year; the remainder consists of two memoirs on anthropologic sul)- jects, pre])ared !»}• assistants, wliich illustrate the methods and results of the work of the Bureau. Allow me to express my a]t})reciation of yo;ir constant aid and your support in the work under my charge. I am, with respect, yoTU' ol>edient servant, •ector Honorahle 8. P. L angle y, SecreUu-ji of the Sniithsonidn Institution. C N T E N T S REPORT OF THE DIRECTOR Pnge. Field researcli ami cxjildratinn ( plate i ) x Office research \iii Work in estbetoliifjy viii Work ill tciliii()lnij:y \vi Work in S()cier of photographs illustrating the physical characteristics, costuniery, habitations, and occupations of the Tehuelche and Yahgan tribes. He also brought in an extended vocabulary collected among the natives of the former tribe and useful notes relating to the social organization and other characteristics of the two tribes. Toward the end of the fiscal year Miss Alice C. Fletcher was commissioned as a special agent to visit Indian Ter- ritory and Oklahoma for the purpose of obtaining certain esoteric rituals of the Pawnee tribe. Her work was notably successful, as is indicated in other paragraphs. Dr Willis E. Everette remained in Alaska throughout the fiscal year, pursuing his vocation as a mining engi- neer, but incidentally collecting, for the use of the Bureau, linguistic and other data pertaining to the native tribes. About the beginning of the fiscal year Dr Robert Stein, formerly of the United States Geological Survey, accom- panied a Peary expedition northward as far as Elsmere- land, where he |)lanned to spend the winter in geographic and related researches. He carried instructions from the Bureau for such andieologie and ethnologic observations as he might be al:)le to make, together with photographic apparatus and materials needed in the work. Elsmereland is not known to be now inhabited nor to have been inhabited in the past by the aborigines, Ijut the situation of the island is such as to indicate that it was ])rol)ably occupied at least temporarily by Eskimauan tribes in some of the migrations attested by their wide distribu- tion ; hence it is thought probable that archeologic work on the island may throw light on the early history of this widely dispersed orarian people. A brief report of prog- ress was received after the close of the fiscal year. During the autumn Mr Robert T. Hill, of the United States Geological Survey, visited Porto Rico in the inter- ests of that Bureau and of the De]>artment of Agriculture; ADMINISTRATIVK REPORT XIII and the o])poi'tniiity was seized to arrange for ol)tainini:^ through his cooiteratioii snch ]diotogTa})hs and othtM- data of ethnologic (diaraeter as he might l:»e able to discover in connection with his other duties. The arrangement yielded material of value. OFFICE RESEARCH Work in Esthetology In the course of a reconnaissance of the (xreater Antilles, the Director and Professor Holmes enjoyed moderate opportunities for observing (chiefly in local colh^-tions) artifacts of the class commonly regarded as displaying traces of Caribbean influence; and Avhile neither time nor o])]>oi-tunity permitted exhaustive study, a few inter- esting generalizations were made. One of these relates to the relative abundance of esthetic and industrial motives among those artifacts disi)laying traces of a southern influence. When the objects and special features were com})ai-ed with th(tse from Florida and other portions of southern United States, it was noted that the presuni- al)ly im])orted or accultural features are ]»redominantly estheti<', and only subordinately of teclinical or industrial character — that is, it would ajipear from the collections that esthetic motives travel more freely, or are inter- changed more readily, than 2)urely utilitarian motives among ])rimitive peoples. The relation is of course com- plicated l)y the relative abuiidan<-e of fiducial or other sophic motives, which often l>lend with both esthetic and industrial motives in ]»uzzling fashion ; Init even after these motives are weighed or eliminated, the general relation remains uncdianged. The generalization })romises to be of service as a guide in the study of that affiliation of tribes, or integration of peoples, which complicates every ethnologic ])roblem. The Director's inquiries were greatly facilitated l)y Professor Holmes' artistic training and his extended familiarity with both the esthetic and the industrial motives of aboriginal artifacts; nor could XIV BUREAU OF AMERICAN ETHNOLOGY the generalization have been made without the aid of Mr Gushing and the opportunity of examining his remarkable collection of artifacts of wood and shell from the muck beds of western Florida, of which a considerable part is now in the National Museum. The details of the work are reserved for later reports. Throughout the fiscal year Mr W J McGree was occu- pied primarily with administrative duties as ethnologist in charge in the office, but partly in the preparation of reports on field researches of previous years. One of his suljjects of study was the esthetic status of the Seri Indians of Tiburon island and the adjacent territory. The tribe is notably primitive in several respects, as has been indicated in previous reports, and this primitive character is well displayed in their meager esthetic. One of the conspicuous customs of the tribe is that of face- painting, the paint being applied uniformly in definite patterns, of which nearly a dozen were observed. The cust<:)m is practically limited to the women, though male children are sometimes painted with their mothers' devices. On inquiry into the uses and purposes of the designs it was found that each pertains to and denotes a matronymic group, or clan, and that the more prominent designs, at least, are symbols of zoic tutelaries — for exam- ple. Turtle, Pelican. It thus appears that the painted devices are primarily symbolic rather than decorative, though comparison of the devices used by different mem- bers of the same clan or by the same female at different times indicates that the sematic function does not stand in the way of minor modification or embellishment of the device through the exercise of a personal feeling for deco- ration. The investigation is of interest in that it estab- lishes the symbolic basis of esthetic concepts along a new line, and it is of even deeper interest in that it seems to reveal nascent notions of decoration, and thus aids to define the beginning of purely artistic activities. The symbolic devices themselves are of much significance as indices to the social organization on the one hand and to the prevailing belief of the tribe on the other hand. The ADMINISTRATIVE REPORT XV restriction of the painted symbols to the femak^s and the especially conspicuous use of them liy matrons l)etoken the strength and exclusiveness of that sense of maternal descent which is normal to the lowest stage of culture; the devices are at once hlood -signs definite as the face- marks of gregarious animals, and clan -standards signifi- cant as tartan or xnbroch ; and the confinement of their disi)lay to the recognized blood -carriers of the (dan attests i)erhaps more clearly than any other phenomena thus far noted the strength of that semi -instinctive feel- ing expressed in maternal organization. In like manner, the representation of local tutelaries in the i)ainted devices attests the intensity and dominance of that zootheistic faith which seems to be normal to the lowest stage of intellectual development. The details of the investiga- ti<)n are incorporated in a memoir appended to an earlier re}>ort. In the course of his work among the Hopi Indians, Dr Fewkes succeeded in defining certain steps in the devel- opment of the drama. The ceremonies of the folk, like those of other primitive peoples, are primarily fiducial, and involve re])resentation, or even personation, of the deified potencies forming the tri]>al pantheon. The motive of one of the dramatic — or rather dramaturgic — pieces is the growth of corn ; and the setting comprises realistic representations of both the maleficent and the beneficent agencies connected with the making of the crop and the development of the plant in general. The performance is designed primarily to invoke the favor of the mysteries by appropriate symbols of l)oth being and action, but an ancillary, or ]ierhaps coordinate, design of this ceremony is the edification (comldning instruction and diversion) of the trilie at large. Accordingly a por- tion of the interior is set apart as a stage, while the greater portion is reserved as an auditorium. Both the mystical and the human powei's are represented or personated hj actors, who, with their properties, occupy the stage; and since that part of the mechanism connected with the portrayal of the mysteries is esoteric, a screen is ]»rovided XVI BUREAU OF AMERICAN ETHNOLOGY to conceal it and give an air of realism to the performance. The screen is painted with appropriate symbols tending to heighten the illusion to the childlike minds of the audience, and it is perforated to i)ermit the passage of masked effigies representing the' mystical potencies, which are operated by shamans hidden behind the screen, some- thing after the fashion of marionettes. The front of the stage is occupied by a symbolized field of corn ; it is the role of the symbolized potencies representing storm and drought to emerge from their respective apertures in the screen and destroy the symbolic cornfield ; but they are opposed in part by musical and other incantations of a group of shamans occupying one side of the stage, and in part by human actors who wrestle with and finally over- come the evil marionettes. The entire dramatization stands on a higher plane than that i)revalent among most of the tribes of the territory of the United States, though lower than that reached among the Nahuatlan and Mayan peoples, and reveals various connecting links between primitive dramaturgy and theatrical representation proper. A specially significant feature of the perform- ance is the role assigned to human actors in boldly defying, and eventually overcoming, the powers of darkness and evil ; for this esthetic feature reflects a noteworthy aspect of industrial development. Dr Fewke's detailed descrip- tions, with the attendant photographs and drawings, are published in another part of this report. Work m Technology As has been indicated in earlier reports, the researches of the last decade have shown that the esthetic motives of primitive peoples arise in symbolism ; and, as was noted in one or two recent reports on the work, various indica- tions have been found that industrial motives similarly arise in symbolism connected with zootheistic faith. The suggestive phase of industrial development is that in which teeth, horns, claws, mandibles, and other animal organs are used as implements or weapons in a manner imitating ADMINISTEATIVK REPORT XVII more or less closely the natural fimctions of the organ- isms. In completing his studies of Seri technic during the year, Mr W J McGee lias discovered definite survivals of this stage of industrial development. The favorite Seri awl is the mandilde of a hird, and even when the material is hard wood the iini)lement is shaped in imita- tion of the natural organ ; the war shield is a turtle shell or pelican pelt ; similarly the arrows and turtle harpoons of the trihe are fitted with a foreshaft usually of hard wood, though there are linguistic and other indications that the use of wood is a vestige of a former use of teeth, prohahly of the local sea lion ; while many of the manual operations are evidentlj' imitative of normal movements of local animals, most of which hold ]dace in the Seri pantheon. These features of the Seri technic throw light on the use of zoic motives in the decoration of primitive "weapons, and hence permit the solution of some of the most puzzling problems of American archeology ; at the same time they serve to define a stage in industrial devel- opment in a manner which api)ears to be aj)plicable to all primitive peoples. In general, the stage would seem to be antecedent to that defined l)y the chance -dominated use of stone, which has alreaue]>lo country. His ol)servations on the subje<-t are of interest, partly in that they afford a basis for estimating the ranch of knowledge which it is used to designate is one of the five coordinate sciences (esthetology, tech- nology, sociology, philology, and sophiology) constituting demonomy, or the system of knowledge pertaining to the human activities. Viewed in its activital aspect, soci- ology comltines several subordinate branches. The first of these is statistics (sometimes called demography) , which deals with the units of social organization; the second is economics, which deals esi)ecially with the forces and vahxes involved in or controlled by human organization. The third bran(di of sociology is civics, which may be defined as the science of methods in gov- ernmental action, or in the reg\ilati(^n of the conduct of ADMINISTRATIVE REPORT XXI associates — methods which have tor their normal objects peace, equity, e(iiiality, hberty, and charity amont;' the associates. Tlie means of attainiiifjj tliese ends in primi- tive society have l)een ascertained ahnost wholly through the researches in American ethnology; they hnw been indicated in a l)rief outline of regimentation a])pen(h'd to an earlier report. The fourth hranered that the tribes belonging to the higher stage are much the larger and fewer. Now, a recent line of inquiry relates to the causes and conditions of the transition from the first great stage to the second. In the Old World the transition has been fairly correlated with the gradual ]iassage from hunting to herding — there the initial phase of agriculture ; but in the western hemisphere the characteristics of the native fauna were not such as to place herding in the van of agricultural development. Accordingly, it has been thought desirable to trace the influence of harvesting and planting, when pursued for generations, on social organi- zation; and the most favorable opportunity for such research was that afforded by the Pueblos. Morever, it seemed desirable to inquire into the rate of the transition, as indicated by records covering a considerable period ; and for this purpose also the Pueblos seemed to l)e admir- ably adapted, partly since the customs of the people have been sulijects of record for three and a half centuries, and partly because their arid habitat is so uninviting as to have practically repelled the invasion of revolutionary methods. It was 1iy reason of his intimate acquaintance with the early records, and also in the hope that he might be able to discover un2:)ul)lished manuscripts among the ancient archives of the missions, that Dr Elliott Coues, compiler of the American Explorers Series, was attached to the party. Although no noteworthy discoveries of manuscripts were made, a considerable body of data essential to the discussion of social organization in the pueblo region was obtained. Portions of the material are ADMINISTRATIVE KEPORT XXIII in preparation for pros]>eetive reports, while Mr Hodii-e is incor|)oratiiig tlie data relating to the elans and gentes of the Puel)lo ])eo])les in a Cyelopedia of Native Trihes. During his stay among the Hopi, Dr Fewkes' attention was directed to the interrelation between the tril)esmen and certain feral creatures, notably eagles. The eagles are of much consequence to the folk, chiefly as a source of feathers, which are extensively used in ceremonies for symbolic ]"epresentation ; and it ap]iears from the recent observations that particular clans claim and exercise a sort of collective ownershi]) in certain families of eagh^s, perhapts homing in distant mountains; and that this right is commonly recognized by other (dans, and even l)y neighboring tribes. Thus the relation affords a striking exam]»le of that condition of toleration l)etween animals and men which normally })recedes domestication, and forms the first step in zooculture, as has been set forth in preceding rei)orts. These relations, together with the methods of capture, have been described in a preliminary imper. Work in Philology During the later months of the fiscal year the Director resumed the synthesis of the native American languages, and the comparison of these with other tongues, Avith the view of defining the principles of philology on a compre- hensive basis. The task was one of magnitude; the records in the Bureau archives comprise more or less complete vocabularies and grammars of several hundred dialects, representing the sixty or more linguistic stocks of North America; and the study necessarily extended not only over this material l>ut over a consideral)lt' })art of the published records of other languages, both primitive and advanced; it was, however, completed in time for ])ul)lication in the last re])ort. In connection with the general linguistic researches it was deemed necessary to extend the classification of stocks southward over Mexico and Central Americra ; and this extension was undertaken with the aiiled from the Bilde, with the aid of other sources of information at his command, a vocabulary of the Natick XXVI BUREAU OF AMERICAN ETHNOLOGY tongue. Uiifortuiifitely for students, this compilation was not published ; but on the death of Dr Trumbull, in 1897, it passed into the custody of the American Anti- quarian Society, at Worcester, Massachusetts. Here it attracted the attention of scholars and publicists, includ- ing Dr Edward Everett Hale; and it was proposed by Dr Hale, with others, to offer the manuscript to the Bureau for publication. Among the scholars interested in this and cognate publications relating to the aborigines was the Honorable Ernest W. Roberts, Representative of the Seventh Massachusetts district in the Congress ; and at his instance authority was granted for resuming the l^ublication of bulletins by the Bureau. Accordingly, when Dr Hale, early in 1900, brought the valuable manu- script of the Trumbull Dictionary to Washington it was assigned for publication as the first of the new series of bulletins (number 25) . Before the close of the fiscal year the composition was well under way, while Dr Hale was engaged in the |)reparation of a historical introduction. Another contribution of the first imijortance to knowl - edge of the aboriginal American languages is the vocab - ulary of the Maya tongue, compiled during the earlier decades of Spanish occupation and well known to scholars (though never printed) as the Diecionario de Motul. Two or three copies of the work are extant in manu- script ; one of these passed into the possession of the late Dr Carlos H. Berendt about the middle of the present century, and in the course of a lengthy stay in Yucatan he undertook to revise and complete the vocabulaiy and to bring it up to date by the introduction of all Maya terms in modern use. Dr Berendt's additions nearly doubled the volume of the original manuscript, and greatly enhanced its value ; unfortunately he died before his plan for publication was carried out. Before his death, however, he turned the manuscript over to the late Dr Daniel Gr. Brinton, of Philadelphia, in order that it might be published in that ethnologist's Library of Aboriginal American Literature. Finding the Avork too extensive for his facilities, Dr Brinton made a provisional ADMINISTRATIVE REPORT XXVII arrangement, before his death, in Jnly, 1890, to ti-ansfer the manuscript to the Bureau ; and after his decease the arrangement was carried out liy his legatees and execu- tors, including the University of Pennsylvania, to wliich institution his vahiable lil)rary was bequeathed. Both the original V(:)cal)ulary and Dr Berendt's suiiplement are in Maya-Spanish and Spanish -Maya; and, as a necessary preliminary to pul)lication l)y the Bureau, a transci-i](tiou Avas l)egun by Miss Jessie E. Thomas, assistant liln-ai-iaii, and a student of the Maya language. Toward the (dose of the fiscal year Sehor Audomaro Molina, of Merida, Yuca- tan, an eminent student of the Maya language, visited this country, and, learnins;- of the i)roposal to publish the Diccionario de Motul, came to Washington to ])roff('r his services in any further revision of the material that might seem desirable. His offer was gladly accepted, and ])ro- vision was made for supplying him with copies of the transcrii)t of the vocabulary. During the year Dr Franz Boas made additional con- tributions of im])ortance to the ling-uisti<' collections of the Bureau. He also completed a second volume of Chi- nook texts, which would have l)een sent to })ress l)efore the close of the fiscal year exeex^t for his pi'os])ective absence in field work and the consequent delay in ])roof revision. The matter will be incorporated in an early report or Inilletin. Work in Sophiolooy In i)ursuing his investigation of the time -concept of Papago Indians, as noted in the last report, Mr McGee was led to a study of the relations existing l)etween this notaldy altruistic tribe and their hard physical environ- ment; and clear indications were found that with the degree of cultural development possessed l)y the Pa])ago, the tendency of a severe environment is to develoj) altru- ism. At the same time it was noted that theneigh])oring Seri tribe, surrounded l)y an environment of similar characteristics in many respects, are notably egoistic and XXYITI BUREAU OF AMERICAN ETHNOLOGY inimical to\Yai-d contemporaries; and the striking differ- ences led to further research concerning the interrela- tions ))etween human groups and their physical sur- roundings — interrelations which may conveniently be styled adaptions. Now, when the study was extended to other tribes, it became manifest that such adaptions may be arranged in serial order, and that when they are so arranged the Beri stand at the end of the series marking the most intimate interaction between mind and exter- nals, while the Papago stand in the front rank of aborig- inal trilies as graded by power of nature -conquest; and from this point it is easy to extend the scale into civiliza- tion and enlightenment, in which men control rather than sul)mit to control by their physical surrf>undings. The serial arrangement of peoples in terms of relative capacity in nature -conquest can hardly be deemed new, though the special examples (particularly the notably primitive Seri) are peculiarly instructive; but the succes- sive adaptions thus defined were found unexpectedly sig- nificant in measuring various degrees of interdependence between environment and thought, for it became evident in the light of specific examples that the habitual thought, like the habitiial action, of an isolated and primitive folk is a continuous and contiimoiisly integrated reflection of environment. On pursuing the relations it was found that the Seri, habitually submitting to a harsh environ- ment as they do, merely reflect its harshness in their conduct, and that the Papago, seeking habitually to con- trol environment in the interests of their kind as they do, are raised by their efforts to higher planes of humanity. The general relation between thought and surroundings was found to be of exceedingly broad application, extend- ing far beyond the local tribes. Indeed, it finds most definite expression in the current scientific teaching that knowledge arises in experience ; and it seemed desirable to formulate the relation as a principle of knowledge which may appropriately l)e styled the Responsivity of Mind. The principle promises to be especially useful to ethnolo- gists confronted with those suggestive similarities in arti- ADMINISTKATIVK REPORT XXIX facts, habits, and even languages, wliicli were interpreted as evidences of former contact nntil their incongruity with geographic and other facts jiroved them to he coin- cidental merely, for the interdependence of thought and environment offers an adequate explanation of the coin- cidences, while the diminisliing dependence of thought on environment with cultural advancement equally ex- plains tlie preponderence of such coincidences among lowly i)eo})les. A ])reliminary announcement of the results of the study has been made, Imt full ]>ul)lication is withheld pending further field work. Mr James Mooney si)ent the greater i>;irt of the fiscal year in elaborating for ])ublication the extensive collection of material made l)y him among the Cherokee Indians several years ago. The collection comi)rises a nearly com])lete series of the myths and traditions of tht^ tribe, cosmogonic, historical, interpretative, and trivial; for among the Cherokee, as among other i)rimitive peoples, the traditions vary widely in character and ])uri)ose. Mr Mooney's collections are peculiarly valual)le in that tliey are so complete as to indicate the genesis and dcvelo])- ment of the tribal traditions. It would api)ear that the parent myth usnally l)egins as a trivial story or fal»hs perhai»s carrying a moral and thus introducing and fixing some precept for the guidance of conduct; the great majority of these fables drop out of the cui'rent low witliin the generation in which they are ])orn, l)ut those (diaiicing to touch the local life strongly or happening to glow with local genius survive and are handed down to later genera- tions. The transmitted fables form a- pai-t of tin- lore repeated by the eldermen and elderwomen night after night to while away the long evenings by the cam]) fire, and in this way they become impressed on the memory and imagination of the younger associates; for nndo- the conditions of prescriptorial life they come to take the place of learning and literature in the growing mind of the youth. In the successive repetitions the weaker fables are eliminated, while the more vigorous are grad- ually combined and eventually strung together in an XXX BUBEAU OF AMERICAN ETHNOLOGY order made definite 1 jy custom ; nt the same time they acquire sacredness with age, and some of them become so far esoteric that they may not be repeated by youths, or perhaps even by laymen, when they are the exchisive proi)erty of sages or shamans. Now, the fable in itself is seldom vigorous enough to pass unaided into the esoteric lore of the tribe ; 1 >ut when it serves to interpret some interesting natural phenomenon, either in its original form or in its subsequent association, it is thereby fer- tilized, and, with the combined vitality of faljle and interpretation, enjoys greatly increased chance of survival. Sometimes the historical element is also added, when the composite intellectual structure is still further strength- ened, and may persist until history blends with fancy - painted prehistory, and the story becomes a full-fledged cosmogonic myth. Accordingly, the character and the age of myths are correlated in significant fashion. Mr Mooney's memoir is incorj^orated in the Nineteenth Annual Report, which was sent to the printer on March 28, and ]»roofs were in hand liefore the close of the fiscal year. Since it is the first of a series of memoirs on the Cherokee by the same author, it was thought well to pref- ace the publication with an extended review of the his- tory of the Cherokee Indians from the time of their first contact with the whites, and in collecting material for this historical sketch Mr ]\Iooney was able to throw new light not only on the movements of the tribesmen them- selves, but on the routes of travel taken by various explorers, from De Soto down. Although handicapped by illness, Mrs M. C. Steven- son continued the preparation of the final chapters in her monograph on Zuhi mj^thology and ceremonies. The work was nearly completed at the end of the fiscal year. Dr Fewkes's observations on the winter ceremonies of the Hoi)i Indians yielded impoi-tant data of the nature suggested in previous paragraphs, and on his return from the field he at once took up the preparation of a memoir designed for incorporation in an early rei)ort. A nota])le acquisition of the year was the Pawnee ADMINISTKATIVE REPORT XXXI ritual known as the Hako, ol)taiue(l liy Mijsss Alice C. Fletchei". Its basis is one of those house ceremonies which hold so large a place in aboriginal thought: and it is so exceptional!}' full at once as to reveal some of the most strictly characteristic phases of primitive thought and to illumine the simpler house rituals already recorded. It is cosmogonic in imjtort, and thus reflects the faith of the tribe. At the same time its details indicate the tribal migrations for many generations. It reveals primitive notions concerning the origin of fire and the relations of this agency to deified animals. It com])rises a ])artially archaic vocabulary, whi(di promises to throw light on tril)al affinities, and it includes rhythmic and funda- mental melodic features wliich contribute in imi)ortant degree to knowledge of aboriginal music. The entire ritual. in(duding the nmsical accom}>animent, is well advanced in preparation for the Twenty-second Report. Dr Cyrus Thomas continued the examination of IMayan and Mexican al)original ruimber systems, with special ref- erence to the Mayan and Mexican calendar systems. Early in IflOO he completed a memoir on the subject, entitled "Mayan Calendar Systems," whi(di was incor- porated in the Nineteenth Anniial Rei>ort. Later in the fiscal year he continued in cognate work, making gratify- ing progress. One of the most interesting features of aboriginal culture to the S(diolars of the wf)rld is the series of highly developed calendric systems extending from Mexico on the north to Peru on the soixth ; these systems reflect a knowledge of astronomy considerably less advanced than that prevailing in Chaldea and Egypt at the Ijcginning of written history, yet sufficiently advanced to indicate the l)eginnings of astronomic observation and generalization, an good progress in the cata- logning of the hooks and pamphets in accordance with the classification of anthroi)ic science developed in the Bnreau. The nnml)er of l)ooks and ])amphlets on Imnd at the close of the fiscal year is abont 12,000 and (i,()()0, respectively. COLLECTIONS Collaborators engaged in field work made more or less extensive collections for nse in their researclu's, and for snbstMpieut transfer to the National Musenm; and, in addition, a nnmber of special collections were acqnired. Conspicnons among these was the Hndson basketry col- lection, from California, for which negotiations were opened during the last fiscal year, though the material was received and installed during the current year; it is regard(Ml as one of the most instructive coliecti<')ns of American aboriginal basketry extant, and its ])ossession, in connection with the very consideralde collections of corresponding ware already in the Institution, places the National Museum in a foremost position among the museums of the Avorld so far as opportunities for study of primitive l)asketry are concerned. Another notewor- thy collection was that of Mr J. B.Hatcdierin Patagonia, of which the final ]iortions were received during the fiscal year, together with a good series of photograidis illustrat- ing the use of artifacts, tlu^ construction" of habitations, etc. ; while various collections of objects required to com- plete series were acquired by purchase. Among the minor collections was an exceptionally fine one of copper imple- ments from the Lake Superior region ; these implements were noteworthy in that they were, while of alwriginal design, wrought Avitli metal tools in such wise as to show the influence of Caucasian contact; so that the collection forms an instructive example of acculturation, and serves as a uscd'ul guide in the classification of other coi)per objects in the Museum. A particularly useful series of 21 KTH— (K-S in XXXIV BUREAU OB" AMERICAN ETHNOLOGY stone iin]ilements, known as the Steinei- collection, was also anioni;' the aeqnisitions of the year. Althongh collateral to the work of the Bnrean, it is ])roper to report that Colonel F. F. Hilcler, ethnologic translator and acting chief clerk of the Bureau, was, on January IG, 1900, detailed to the Government Board of the Pan-American Exposition, and that under a commis- sion fi'om that Board he visited the Philippine islands and made extensive collections of ethnologic and archeologic material, with the understanding that, after use during the exposition, a considerable portion of it should be trans- ferred to the National Museum. Toward the close of the year Colonel Hilder reported the shipment of extensive collections, together with a good series of photographs and drawings designed for use in the installation. Incident- ally he availed himself of opportunities to obtain certain useful ethnologic literature required for the library of the Bureau. PROPERTY As has been explained in previous reports, the property of the Bureau is practically limited to (1) office furniture and other appurtenances to office work, (2) ethnologic manuscripts and other records of original work, (3) pho- tographs and drawings of Indian subjects, (4-) a small working lilirary, (5) collections held temporarily l)y col- laborators for use in research, and (6) undistributed re- sidiia of the editions of the Bureau pul)lications. During the fiscal year there has been no noteworthy change in the amount or value of the office property ; a considerable number of manuscripts (including two of special value noted in earlier paragraphs) have been added to the arch- ives, either temporarily or permanently ; over a thousand photographic negatives and several hundred prints and drawings have been added to the collection of illustrative material, while the library has maintained normal growth, chiefly through exchanges. There was no considerable accumulation or transfer of objective material required for study during the year, while there was a consider- ADMINISTRATIVP: report XXXV able reduction in the numbci- of back reports through the constantly increasing ]»ubli(' demand for ethnologic literature. NECROL()(^Y Frank Hamilton Gushing It is with much sorrow that I have to report the death of Frank Hamilton Cushing, ethnologist in the Bureau, on April 10, 1900. Frank Hamilton Chishing was l)orn in Northeast, Penn- sylvania, July 22, 18")?. At first a jdiysical weakling, he drew away from the customarj' associations of childhood and y()uth and fell into a remarkable companionsliii» with nature; and as the growth of tlie frail liody lagged, his mental powers grew in such wise as to separate him still further from more conventional associates. In (diildhood he found "sermons in stones and books in running bro<»ks" ; and in youth his sy Indian arrowpoints found in his neighborhood, and he began a collection Avhich grew into a museum and lal)ora- tory housed in a wigwam erected by him in a retired ]iart of the family homestead; and his interest and knowledge grew until at 18 he went to Cornell already an expert capable of instructing the teachers. Perhaps l>y reason of his close communion with nature, he early fell into a habit of thought not unlike that of the primitive arrow maker, and even before he knew the living Indian, grew into sympathy with Indian ai-t, Indian methods, Indian motives. So, in his wigwam laborat(»ry and later at Cor- nell and elsewhere, he began to reproduce chii)i»ed stone arrow points and other al>original artifacts by i)rocesses XXXVI BURKAU <>K AMETICAN KTHNOLCKJY similar to those of the native artisans; in this ai't he attained skill to a nniqne degree, and throniih it he gained nni((ne nnderstanding of the processes of primitive men. In 1874, at the age of 17, he sent to Seeretarj' Baird au aceonnt of the Antiquities of Orleans County, X. Y., whicdi was pnhlished in the Smithsonian Report for that year; tliis was based on his wigwam collection, which later passed into the National Mnsenm. In 1876 he had charge of a portion of the National Mnsenm collection at the Centennial Exposition in Philadelphia, where he edi- fied visiting archeologists by his interpretation and imita- tion of native handicraft; for his skill extended from stone chipping to pottery making, basket bnilding, weav- ing, skin dressing, and all other native arts. In 1879 Major Powell employed him in the Bnrean of American Ethnology, at first in collecting artifacts from the pneblos; bnt the innate sympath^y with simple life acqnired in his isolated boyhood soon bronght him into intimate relations with the living tribesmen, and the bond liecame so strong that he decided to remain at Znhi, where for five years he w\as as one of the tribe. After mastering the langnage he acqnainted himself with the Znhi arts and industries ; he was adopted into the ancient Macaw cdan and the sacred name " Medicine -flower," borne by only one per- son in a lifetime, w^as given him ; then he was initiated into tribal fraternities and gradually indncted into the religions ceremonies and mysteries; and long before he left the pnel)lo he was second chief of the tribe, the Head Priest of the Bow, and lived in the family of the gov- ernor, wearing native costnme, eating native food, and participating in all native occni)ations and pastimes. Such was Cnshing's college course in ethnology. When he left Znni Mr Cushing brought with him to Boston and other Eastern cities a party of Zufii headmen and priests, who attracted much attention and awakened deep interest in aboriginal life. One of the results was the organization of the Hemenway Archeological Expedi- tion, endowerodu<'ed from shell mounds and peat -lined lagoons. He was actively engaged in i)re- paring the results of this work for ])uhlication when a slight accident (the swallowing of a fish l)one) ])roved too mu(di for the vital tliread, never strong and much enfee- hled hy whole-hearted and absorbing devotion to duty under trying conditions in Zuhi and in Florida. So his professional career ended. He died April 10, 1900. Gushing was a man of genius. The history of the human world has been sha]ied by a few men; the multi- tudes have lived and worked and ended their days under the leadership of these few. Most of the geniuses who have shaped the history of later times shone as intellectual luminaries alone. Cushing stood out not only as a man of intellect, but preeminently as a master of those manual concepts to which he gave name as well as meaning — indeed, he might fittingly be styled a manual geiiius. There are two sides to man, two correlative and recii)rocal aspects — the hand side and the lu'ain side. Human development begins in the child, and began in our eai-liest ancestry so far as we are able to think, chiefiy in the per- fecting of the hand; for throughout the human world men do before they know — indeed, the greater i)art of knowing is always ])receded by generations of doing. Ho humanity's dawn was dou])tless brightened through manual genius; then came those later millenniums in which the brain side of man rose into dominance and illumined progress — and this w^is the time of intellectual geniuses. Of late science has arisen, and men have turned to the contemplation of nature and have been led thence to the conquest of natural forces. In the strife XXXVIII bURKAU OF AMERICAN ETHNOLOGY against dull nature the manual side of man has again come into prominence, and the pages of later history are em- blazoned with the names of inventors and experimentalists in whom the hand side and the brain side have attained perfect union. To this class of men Gushing 1)elonged; yet the application of his genius was peculiar, even uni(iue, in that his efforts were expended in interpreting inven- tions by others rather than in making inventions of his own. This application of his powers rendered him suc- cessful beyond parallel in retracing the paths pursued by primal men in their slow advance toward manual and mechanical skill ; and it was through this peculiar a] )pli - cation that Cushing's richest contributions to the science of man were made. By reason of his peculiar insight into primitive devices and motives Gushing was a teacher of his colaborers, even of those whose years were more than his own. His mind responded readily to the impact of new sights, new thoughts, new knowledge; hence he was fertile in hypo- thesis, fruitful in suggestion, an avant -courier in research, a leader in interpretation. All his associates profited by his originality and learned much of him. The debt of American ethnology to Gushing is large. Elliott Goues On December 25, 1899, Dr Elliott Goues died suddenly. While he was not an officer of the Bureau, he had fre- quently cooperated with the Director and the collabora- tors, especially during the earlier portion of the fiscal year, when he was attached to a party engaged in work in the pueblo region. An enthusiastic student of early American history, he was brought in frequent touch with ethnologists and ethnologic problems, thereby acquiring extended and accurate knowledge of the aborigines; hence his death was a sei'ious loss to the science. Walter J. Hoffman Dr Walter J. Hoffman, for manj' years an attache of the Bureau, died November 8, 1899. He entered the Bureau in its earlier years as an assistant to the late ADMINISTRATIVE REPORT XXXIX Colonel (Tiirrii'k Mallery, and s]>ent some years in the collection of petroglyplis and other ahori^'inal records. Suhseqneiitly he made independent studies in different tribes, notably the Menomini of Wisconsin. His ])i'in- eipal publications in the Bureau reports are "Tlie Mide- wiwin. or Grand Medicine Society of the Ojilnva," in the Seventh Report, and "The Menomini Indians," in the Foui'teenth Report. His connection with the Bureau was tem})orarily severed in 1895, when he undertook certain special work for the United States National Museum. In 1897 he was appointed United States consul at Mannheim, Germany, where he availed himself of op])ortunities for study of aboriginal American collections and records. His health failing, he returned in the autumn of 1899 to his home near Reading, Pa., where his death occurred. Although he was but 53 years of age at the time of his death, he was one of the pioneers in American ethnology. FINANCIAL STATEMENT Appropriation by Congress for the fiscal year eniling Jinie .'iO, litOO, "■for continuing etiinologic researelies among the American Indians, under the direction of the Smitlisoniau Institution, including salaries or com- pensation of all necessary employees and the purchase of necessary books and periodicals, fifty thousand dollars, of which sum not exceed- ing one thousand dollars may be used for rent of building" (Sundry civil act, Man'h 3, 1899 ) $50, 000. 00 Salaries or compensation of employees S.'U, To". 65 Special services $1 6L'. 20 Traveling expenses 2, 644. 91 Ethnologic specimens. 3, 820. 00 Publications 20. 00 Illustrations 498. .30 Manuscri]3ts 1 , 391 . 44 Books and periodicals f(jr library 1, 600. 42 Office rental 916. 63 Furniture 419. 05 Lighting 54. .34 Stationery and general supplies 1, 218. 76 Freight 241. 55 Postage ami telegraph 57. 50 Miscellaneous 69 , 90 13,115,00 Total disbursements 47, 852. 65 Balance July 1, 1900, to meet outstanding liabilities 2, 147. 35 XL BUEEAC OF AMERICAN KTHNOLOGY ACCOMPANYING PAPERS Two papers of very considerable ethnological impor- tance are appended to this report. The first is by Dr J. W. Pewkes, ethnologist, and relates to certain super- natural beings of the Hopi Indian pantheon known as katcinas. The work is profusely illustrated by a series of colored plates reproduced from the original drawings made by a native artist well versed in the symbolism of his people. The drawings and the data relating to them were collected l\y Doctor Fewkes in 1900. The tribes of the old province of Tusayan form a unique group among the American al)()rigines, their history and culture being of extreme interest to the ethnologist. They have been studied in part by a niiml)er of able eth- nologists, but our knowledge of their history and culture is yet far from satisfactory. Doctor Fewkes's study of the Hopi katcinas covers new ground and throws fresh light on the religious customs and art of these people. The second paper is l)y Mr J. N. B. Hewitt, ethnolo- gist, and embodies three versions of the cosmologic myth of the Iroquoian tribes of New York and Canada. In order to convey a definite and full understanding of the native concepts embodied in these myths, Mr Hewitt has recorded them in the most painstaking manner in the Iroquoian vernacular, adding interlinear and very literal translations, in which he recasts the barbaric thought as far as possible in English words ; these are accompanied by free translations into English, which are, however, permitted to retain still something of the idiomatic quaintness of the original tongue. It may be safely assumed that philologists as well as students of primitive philosophy and myth will find in these contributions to the history of the Iroquois mucdi of interest and value, since Mr Hewitt is not only an accomi>lished linguist but is master of the Tuscarora language and readily translates the other northern Iroquoian dialects. A(JCH)MP ANTING PAPERS 21 ETII— IIB 1 H O P 1 K A T (' \^ A S ih;awx t.v xativk aktists .JKSSI-: \VAJVVK]l FK\VKE!=^ C N 1^ E N T S Page Introduction 13 H( ipi ferial calendar 18 Peculiar features IH Classification of festivals 1 ■• Elaborate festivals -0 Abbreviated festivals -0 Tabular view of festivals in a Hopi year 21 Priest fraternities in Hopi ceremonial festivals 1'3 Description of Hopi festivals 24 Wiiwiitciniti, Xew-fire ceremony 24 Soyalufia 24 Momtcita 25 Pamiirti 2t> Winter Flute iiaholawu 29 Wahikwineiiia, Cbiblren's dance 30 Mucaiasti, Buffalo dance 30 Winter Tawa paholawii 31 Powamu 31 Planting of lieans 31 Dances in the ki vas 32 Advent of sun god, Ahiil 33 Preliminary visit of the monsters 35 Flogging the chil3 Sio Humis 64 Sio Humis taaniii 64 Sio Avatc hoya 64 Wiiwuj'omo 65 Sio Calako 66 Heliliilii 66 Woe 66 Woe and Tcutckutu 67 Powaniu festival 67 Ahul 67 Hahai wiiqti 68 Tumas 68 Tunwup 69 Tehabi and Tuiiwup taamu 70 Kerwan and Katcina niana 70 Soyokos (monsters) 70 Natacka naamii 71 Kumbi Natacka 72 Kutca Natacka 72 Natacka w'iiqti, or Soyok wiiqti 72 Natacka mana 73 Hehea 73 Hebea mana 74 Heht^e 74 A watol li Soyok taka 74 A watobi Soyok wiiqti 75 Tcabaiyo 75 Atocle 75 So W'iiqti 76 ]Masar.u 76 Kototo 76 FF.WKES] CONTENTS I PiiBe Description of tlie pictures — continued. Powaniu festival — t-ontinueii. Kwahu "7 PaUikwayi.i 77 Kc( a 7S Pawik 7S Totca 7S Monwu and Koyimsi 78 Monwu wtii |ti 79 Salab ;\Ii)ii«ii 7tt Hotski 7!i Tiiriiock wa 711 Yaupa 711 Hospoa, ><0 Pat szro SO Koyona - SO Ki iwuki < SO MoUK SI Tetafiaya si Telavai si Owa S2 Mai. s:i Hvuuis S'_' Hopi A\'atc lioya s:; Huhuan - . S8 Nil vak s:^ Yoliozru \vii((ti - s4 Powamu S4 AVuk(.ikoti S5 Kohonino S5 Tcosbuci and Soy an ej) S5 Xakiatcoji 86 Kokopelli 86 Kokopelli niaiia 86 Lapiikti 86 Paluliikonti I Afikwanti ) fi-stival 87 :Macib( il 87 Paliiliikon and Tatciikti 87 Figurines i if ( 'i irn maidens 87 Tacal) Aiiya and niana _ 88 Owanozri izro 88 Coto 89 Hopak and luana , 89 Kokyan wiiqti 90 Piiiikon katcina 90 Putikon hoya 90 Paluiia hoya 90 Tcnkul lot 91 Tcanau : 91 AVuiiamau 91 Mucaias taka 92 INIucaias niana 92 .\riva katcina nianas urindintr corn 93 8 CONTENTS [ETH. AN.t. 21 Description ni tne piotures — continued. Page Paliiliikonti (Ankwafiti) festival — continued. Hokyana 94 Hokyana niana 95 Oakwahonau _ 95 Kokle 95 Citoto 95 Sumaikoli ceremony ! . . 96 Sumaikoli and Yaya 96 Kawikoli 96 Ciwikoli 96 Navalio katcinas 97 Tacab (Xaactadji) 97 Tacab (Tenebidji) 97 Tacab ( Yebitcai) 98 Tai-ab 98 Soyohini katcinas 98 Kae 98 Aho'te 99 A'hote 99 Turtumsi 99 Patcosk 99 Hototo 99 Kerne 100 Siwap 100 Hotcani 100 Tawa 100 Kau 101 Muzrilii 101 Lenya 101 Paiiwu 102 Tiwenu 102 Koroctu 102 Kwewii - - 103 Tciib 103 Sowifiwu 103 Ciporaelli 104 Tuiiiae 104 Matia 1 04 Piokot 105 Turkwinu 105 Tiirkwinu niana 105 Toho 105 Kutca 106 Kutca niana 106 Urciciuiu 106 Yehoho 106 Zuni katcinas 107 Sio 1 07 Sio mana an^printe.l taamu) , Si,. Avatc ^^ hova, ■Wiiwiiyomo - VI, Sin Calako, Woe, Ilelilulii, Woe and Tentrkntu - b^ VII Vluil, Haliai wiuiti, Tiimas, Tunwup _" VIII T.-liabi, Tnn\vui> taa.nu, Kerwan ami Katcma mana ^_^ IX. Xataeka naamu, Kumbi Xata.-ka, Kutca Natarka ^- X. Xatacka wiiqti, or Soyok wiiqti ^- XI Ilelu-a. ITohea mana, Heher - - ' XII. Awat..l.i Soyok taka, Awatobi Soyok wCuiti [^ XIIT. Toaliaiyo, Atoele '^^. XIV. Powaniu, So wiuiti, :\Iasavn-i, Eototo _^^ X^'. Kwahu, Palakwayo, Keca, Pawik - ^^ XVI Totca, Monwii an by the cleverest artists among the Hopis would be a valuai)li' means of studying the sym- bolism of the tribe, the author hired one of them to make him a series of drawings of all tiie personations of supernatural b(>ings which appear in Hopi festivals. This method was suggestecl l>y an examination of Mexican codices, especially the celebrated manuscript of Padre Sahagun. now in Madrid, the illustrations in which are said to have been madt' by Indians, and Chavero's Lienzo de Tlascala, lately (lji'.>2) published by the Mexican government. The author found several Hopi men conqjetent to paint a collec- tion of pictures of the kind desired, and finally chose for tliat work Kutcahonauii." or White-bear, a man aliout 3(i years old. wlio was believed to be the ablest of all who were considered. This Hopi had picked up a slight knowledge of English at the Keams Canyon school, and while his method of drawing may have Iteen somewhat influenced by instruction there, this modifying influence is believed to V)e very slight, as the figures themselves show. ' For the prominciatiou of proper name.>s, .-^ee the alphabet at the end lo to persuade the artists and the more intelligent visitors that no liarm would come to them on account of the collection. FF.WKE91 THK NATUKE < IF KATCINAS 15 Tlu' pictures were made primarily \<> iliustiatc symliois and sym- bolic paraphernalia used in the personation of tiic yods, hut iiudden- tally they .show the ability of the Ho|)is in painting, a form of artistic expression which is very ancient among them. The painting of fig- ures on ancient pottery from Tusayan, iliustrateil in a collection frt)m Sikyatki, leaves no question of the aliility of thi^ ancient Ilopi women in this form of expression." As specimens of pictorial art the pictures here presented compare^ very well with some of the Mexican and Mayan codices. They represent men personating the gods, as tiiey appear in religious festivals, and duplicate the symliois on certain images, called dolls, which represent the same brings. A considinu- tion of some of the more characteristic dolls in semblance of gods is given tdesewhere.'' When a Hopi draws a picture or cuts ;ui image of u g'od, either a doll or an idol, he gives the greatest cai'i^ to the rei>rescntation of the head. The symbols on the head are characteristic, and its size is generally^ out of proportion to that of the other parts, ^^'llen these same gods are personated Ijy men th(> symbols are ordinarily painted on maslis or helmets; conse necessary. The great festivals, calletl Pamiirti,'' Powamu, and Paliili'ikonti or AiTkwanti, are celelirated in January, February, and March. The personations arc called katcinas: the nature of these merits a brief consideration. Primitive man regards everything as possess(>d of magic ]iower allied to what we call life, capable of action for good or evil. I'his vital power, he believes, is directed by will; it was probably lirst identilied with motion. To the savage whatever moves has a beneficent or malevolent power, sometimes called medicine, the action of which is always mystei-ious. Various symbols have been adopted by primitive man to represent this power, and man_v terms are used to define it. Among these symbols words for lin-aih in various languages are per- haps the most widely spread among dilierent races. The power of motion directed by will to do harm or good thus conies in English to be known as spirit or soul. The doctrine of medicine ]iower oi' of spirits is commonly called animism. nSc'i' Arclioologieal Expedition to Arizona in 1S95. in tlie Seventwnth .A.nniml Kcpiirtof tlie Bureau of AmiTican l-lthnology. part 2. 1S99. /'Internationales Archiv fiir Ethnograpliie. Band vii. 1S94. I- For the pronunciation of proper names, see llii' alphMl)et iit llie eml c'f Ihis ]japfr. 1 6 HOPI KATCINAS [eth. ann. 21 Early man riirely generalized. Every object, organic and inorganic, had a spirit, hut these spirits, like the olijects themselves, were thought of as concrete. The spirit of the tree had little in common with the spirit of the sun. To distinguish the.se diiierences symbolic personifications were called in, and the medicine power of objects was embodied in objective comprehensible form; thus the medicine power of the sun presented itself as an eagle, that of the earth as a spider. It would appear, also, that in case of the magic or medicine power of man, there was a universal belief that it existed and was potent after death. The breath-body or spirit of man was believed to have a con- tinued existence after the death of the body, retaining powers of good and bad action, a belief which led to worship. The katcinas are spirits of the ancients of the Hopis, and personations of them ))y men bear the symbols which are supposed to have characterized these ancients. While the term katcina was originalh* limited to the spirits, or per- sonified medicine power, of ancients, personifications of a similar power in other objects have likewise come to be called katcinas. Thus the magic power or medicine of the sun ma}' be called katcina, or that of the earth may be known by the same general name, this use of the term being common among the Hopis. The tei-m may also be applied to personations of these spirits or medicine potencies by men or their representation by pictures or graven objects, or by other means. As applied to a dance in which the personations appear, the term is secondary and derivative. The word ■"medicine" is here used in its ancient meaning, not as in modern English. It is misleading to apply such terms as ".spirit," "soul," and "medicine," with the modified meanings which they now have, to beliefs of primitive man. When these words originated they were applicable to such beliefs, but in the evolution of culture their meanings have changed, and they are now symbols of beliefs that are very diiferent from those which they originally representee applied to those quadrennial festivals which are celebrated in extenso, "al)breviated" being applied to the smaller celebrations in intervening years: the two yearly presentations will be known as the greater and lesser mvsteries. 20 HOPI KATCINAS [eth.akn.21 Elaborate Festivals Some of the elaborate festivals involve nine days' active work, others live. In years when the New-tire ceremony is brief, other nine- day ceremonies are abbreviated to five, and five-day ceremonies are shortened to one. A list of the festivals of the latter class is given below, under Abbreviated Festivals. Among- elaborate festivals with a nine-day duration may l)e men- tioned the following: Xaac/naiya. Leleiiti (Lenpaki). Soyalufia. Lalakonti. Powamu. Mamzrauti (Maraupaki). Niuian. Owakiilti. Tciiatikibi (Tciiapaki"). With the exception of Powamu and Niman the above festivals have two additional ceremonial days called the smoke talk and the public announcement days. The ceremonial days of these elaborate festivals are called: First, day: Tcoteoyunya. Fuurteentli day: Yunya. Second day: Tiyuna. Fifteentli day: Cuskahimu. Tenth day: Yunya. Sixteenth day: Komoktoti ikya. Eleventh day: C'ustala. Seventeenth day: Totokya. Tweh'thday: Luotala. Eighteenth day: Tihtini. Thirteenth (Uiy: Xahietala. The days between the announcement (second day) and Yunya (tenth day) are generallj^ seven in number, but may be less. The nine active days begin on the fii'st Yufiya and end on Tihiini, the jjublic dance day, which is followed by three or four days of purification. Practically each of these ceremonies takes twenty days from the smoke talk (Tcotcoyunya) to the final day of purification. Abbreviated Festivals Among five-day ceremonies which are believed to be contracted iorms of the first group, may be mentioned: 'Wiiwuteiuiti. Pahihikonti, or Afikwauti. Paniiirti. The one-day ceremonies, which may be extended over five days in special years, are as follow: AVinter Flute prayer-stick-making. Winter JMarau prayer-stick-making. Winter Snake prayer-stick-making. Summer Sun prayer-stick-making. Winter Lakone prayer-stick-mak- Winter Sun prayer-stick-making, ing. Momtcita. " Literally, snake (tcua) going do^ni (pakit), referring to entering the kiva. FEWKES] HOPI FESTIVALS BY MONTHS 'Jl Tabular Vikw nv Festhals ix a Ilori Yeak The following" cerenionies, celebrated iuimially at tlie East mesa of Tiisayan, are mentioned with the months in wliieli they occur, hegin- niiiL;- with the Now-tire or November festival. Ji'orr//i7i/'/\ Ki'leiinb'i/(( It'll (J\^y/vr(..<" Jfiui/i) (Winviitcimti (New-lire ceremony). (Xaacnaij-a (with initiation of novices). November is generally considered the ojiening month of the llopi year, and on the character of the New-tire ceremony, whether elab- orate (Naacnaiva) or abbreviated (Wiiwiiteimti), depends that of the following festivals, for if the former is celebrated the winter ceremo- nies which follow are always more complicated. ] )i i-t mill r. Kijiliii nr)jilli>il 1. Soyaluna (All-assembly, AVinter-soLsticc). Synchronous meeting of all clans in their respective kivas with altars and prayers to Miiyifiwu. the germ gnd. \\\ elaborate sou di-ama occur.s in certain kivas during the festival. L'. ^lomtcita (war dance of the Kalektaka or warrior pricstli I nf the I'akab clans). Stone images of the Hano warrior gods, cori'esponding to the Ilopi Piiiikon hoya. Palufia ho_ya, and their grandmother Kokyan wiicjti (Spider woman), are displayed at the winter solstice <'ereni<)ny (called Tantai Viy the Tewas). At Hano the rites of these gods are combined with those of the germ gods, but at Walpi they are distinct, following Soj^aluiia. In this festival there i.s an altar and pray(>r-stick-making. The Hano warrior altars are erected in the same rooms and at the .same time as those of the \\' inter-solstice ceremony. ./(/// iiiinj. Piiiiiiiri/iiiru 1. I'amurti. A dance celebrated at Sichumovi by the Asa and Honani clans, dramatizing the return of tlie sun. followed by their clan-ancients or katcinas, called by Zufii names. 2. Leiiya or Tciia paholawu (Flute or Snaki' prayer-stick-niaking). Winter or lesser Flute or Snake prayer-stick-making. The Flute or Snake fraternity of i\w under world is supposed to meet at this time, and there is a sympathetic gathering of P^lute priests in even yeai's and Snake priests in odd _years. In the odd years certain rites occur in the ki\'as during the Soyalufia ct'remony to harmonize with the preeminence of the Snake chief in those years. .3. Mucaiasti ( Buffalo dance ) . 4. Tawa paholawu (Sun prayer-stick-making. ) AViuter or lesser assemblage of the Sun priests. i^2 Hlay, illustrating the growth of corn: its purpose is the production of rain. 2. Marau paliolawii (JNIarau prayer-stick-making). Spring meeting of the Marau fraternity, who make ofl'erings and deposit them in distant shrines. 3. Sumaikoli. Spring meeting of the Sumaikoli and Yaya fraternities. A festival of short duration in which new tire is kindled by frictioual methods. jy^'y, Kydmiirijiiivi'i AVibrcviatcd Katcina ilanc.et-. Masked personations of ditierent clan-ancients or katcinas, in public dances of a single day's duration, sometimes accompanied with secret rites. ■Tdhj. PamuryauH Ninian Katcina (Departure of the Katcinas). Elaborate celebrtition of the departure of the katcinas. At/f/uxf, Piiiiydiiiii'ijiuiu 1. Snake ilauce (T<-iiapaki). In odd years at Walpi, alternating with the Flute festival in even years. 1. Flute ilance (Lenpaki). 2. Tawa paholawu (Sun jjrayer-stiek-niakini;). Prayer-stick-making by the Sun priests. 3. Sumaikoli. Meeting of the Sumaikoli fraternity. Septi'liihrf Lalakoiiti. Basket dance of the Patki (ilain-cloud) clans. Meeting of the Lakone fraternity, in which an elaborate altar is erected and a public basket dance is celebrated. FEWKES] HOPI PRIEST FRATEBNITIES Oetdh r 23 1. Owakiilti. Basket dance of the I'mli and Pakal) clans. Meetinj,' <>t' tin' ( )\vakiiltri society, when an elal><)rate altar is erected and a haskc^t dance is celebrated. 2. Mamzrauti. Hand-tal)l<'t dance. Meetino- of the Marau society, wlini an clali- orate alt^ir is erected and a hand-taldet dance is celebratrd. PRIEST FRATERNITIES IN HOPI CEREMONIAL FESTIVALS " Each of the alwve-mentioned ceremonial festivals is perfornicd hy a society of priests and is simph- or complex according to the rncc of its priesthood. The following- lists give the names of these societies and the festivals in which tliey are specially prominent: Fniit-riiity FestiT,il 1 Aaltu Wiiwi'itciiiitvi Wiiwuteimti Tataukvaiiiu Xaacnaiya Kwakwaiitu Painurti Powamu Abbri'viateil Katrina dances • Niman Tciia [Winter Snake ceremony Tciib ISnake dance j Winter Flute ceremony Lefl \-ll 1 Flute (lance Lalak( int u 1 Winter Lakfme prayer-stick-inakiuir iLalakonti Owakiiltu ,(■■) 1 Owakiilti ^lamzrautu 1 Winter Marau jirayer-stick-niakiny: kMauizrauti Tawa j Winter Sun prayer-stick-uiakini: kSuiunier Sun prayer-stick-niakiiiir Kalektaka Momtcita Yaya |Snnuuer Suniaiknli Suinaikrili ISpiini; Sumaikoli a For Hfipi religious fraternities see JnuniKl nf .\merican Ethnology and Archeology, vol. ii. 1X92 24 HOPI KATCINAS [eth. ann. 21 There are a few other priest fraternities which take part in the celebration of Hopi ceremonies, the most important of which are the Tcukuwimplvya, amono- which may be mentioned the PaiakA-amu (mud- heads), Tatci'ikti (cloM'ns), and Tcutckutii (gluttons). They are inti- mately associated with the masked katcina observances, in which they generally take part. DESCRIPTION OF HOPI FESTIVALS WrwuTciMTi. New-fire Ceremony The festival of the new lire is performed by four religious fra- ternities or societies called the Aaltu or Alosaka, the Kwakwantii, Tataukyamu, and AViiwutcimtu. The dominating element in this great yearly festival, which opens the Hopi year, is the worship of the germ god, Alosaka or Muyiiiwu. Fire is a li\ing being, a mystery, or spirit, and the creation of lire is symbolic of the creation of life. The making of the new tire may be considered as a kind of sympathetic magic or symbolic prayer for the rejuvenescence of nature, and the various so-called phallic proceed- ings which accompany it have the same significance. This festival is not regarded as a tire-worship ceremonial, but an aspect of the worship of the mystery or medicine which tire shares with evei'v other living or moving thing, embracing both organic and inorganic objects. SOYALUNA The winter solstice ceremony, called Soj^aluiia, All-assembly, is an occasion of many rites in all kivas on the East mesa, the altars in which are described elsewhere. Its main feature is a prayer to ]\Iuvinwu, the germ god, and in one of the kivas certain clans from the south draniatize the advent of the sun god in the form of a bird. The public advent of this sun or sk^' god takes place on the follow- ing morning, when the liird personation is replaced by a masked man, called Ahiilani. This sun god is also called Soyal katcina, from the fact that he appears at Soyaluila. He is accompanied by two maids, called Soyal manas, wearing masks resembling those of Aiiya katcina manas, who distribute seed corn to the women of the pueblo. It Avill later appear that there is the same dramatization of the arrival of the gods in this festival as in Powamu and Pamilrti. There is a lepresentation of the return of a sky or sun god, who appears first in the kiva and then on the following morning at sunrise in pub- lic, distributing gifts to the people and receiving their prayers." nFor a description of the elaborate rites at the advent of the sun god in the kiva, see American Anthropologist, 1899 and 1900. The exercises in the Hano kivas, where there are two altars with serpent ctligies (see .\merican Anthropologist, new series, vol. i, 1S99), are mainly for rain and crops. KEWKKs] MOMTC'ITA CEREMONY 25 On Olio of the days of this festival men personating many ixinds of birds dance together in the Nacab kiva; this dance is repeated in the Powaniu festival, when all the bird masks are repainted and tlic l)()dies of the participants are decorated with feathers, tlie wings and tail being attached feathers. The following birds are personated: Kwalui, Eagle. Turpi ickwa. Keca, Hawk. Tuti-a, Hnnuiiiufiliinl. Kowako, Chicken. Pawik, Puck. Pat-izro, Snipe. Menwi'i, Owl. Hotsko, Owl. Kwayii, Hawk. ]M()MT('IT,\ This special ceremony of tiic Kalektaka, or warrior society, intro- duced liy the I'akab or Reed (arrow) clans, whose chief is Pautiwa, i.s observed directly after SoyaluiTa. The society has a special room for its meeting, which is under the old Pakab house and is entered from the roof. Ordinarily this room, called tli(> Piiiikonki or house of the god of ^var. is c1<)S(h1. The four walls are decorated with pictures of animals, as follows: On the north side there is a picture of Toko, the ^Mountain Lion; on the w(>st wall is Honauu. the Bear; on the south is Tokotci, the Wildcat. al)ove which is a fivi^-pointed star; and on the east is Kwewii, the Wolf, above which is a picture of the sun. From their j)ositions on the walls these animals may be judged to be the distinctive beasts of these cardinal points. In one corner of this room there is a recess, ordinarily closed )iy a Hat slab of rock luted in place, in which the images of the war gods are kept. At the time of the ceremony these fetishes and a number of old celts, ancient weapons, bows, arrows, and tiponis of the Kalektaka society are arranged in the form of an altar. Prayer-sticks of peculiar construction are made by the Kalektaka, and there is a dance at daybreak on tht^ day after their manufacture, in which the iiarticiiiants carry guns. bows, arrows, and other war imi)lements. The rude stone images represi'iiting the llano war gods are arranged in the kivas during the celebration of the Soyalufia, in the manner described in an account of the rites of the Avinter solstice at the puel)lo. They represent the two war gods, the Spider woman, their grandmother, and Wicoko. a giant bird. Tlie warrior celebration at Hano is combined with tlu^ winter solstice rites, whereas in AValpi it is distinct, or rather the Reed or Pakab clans have a special warrior celebration. Tlie three principal images or idols are Piii'ikon hoya, Paluna hoya, and Kokyan wiujti. the symbolism of which is shown in the pictures. There arc othtn' images of Piiiikon hoya in Walpi which are brought into the kivas at Sovaluna; as one belona'ini;" to the Kat<'ina clan, used 26 HOPI KATOINAS [eth. ann. 21 iu tho Mofi kiva, and one of the Kokop clan, u.sed in the Nacal) kiva. These are supposed to have been the property of the warriors of these two clans, but there ai'e no special rites connected with thciii. At Hano the rites of the warriors occur at the winter solstice, when elaborate altars are erected. Pamurti The Zufii Indians arc said" to claim Sichumovi as one of their towns, and the Ilopis sometimes refer to it as the Zuni pueblo, for the reason that the clans which settled it. mainly the Asa. and possi)>ly also the Honani, came from Zuiii: Imt of that the author is not (juite sure. It is commonly said that the Asa belong to the Tanoan stock and that they migrated from the Rio Grande via Zuiii, where they left repre- sentatives called the Aiwahokwi. The belief of the Zufiis and Ilopis that Sichumovi is closely con- nected with the Zuni clans is supported by the existenc<' in that pueblo of a ceremony — Pamiirti — in which the majority of the personators are called by Zuiii names, and are dressed to represent Zuiii katcinas. In this festival there are neither secret ceremonials nor altars, save those presently to be mentioned, and no tiponis nor society badges, although ancient masks are publicly displayed in certain houses. The Pamiirti at Sichmuovi in the year 11X)0 eclipsed all ceremonies iu January at the East mesa, but simultaneously with it dances were performed in the other pueblos. Pamiirti celebrates the katcinas' return (ikini) to the pueblo, the personations at Sichumovi mainh^ representing the ancients of the Honani and Asa clans.* In the same manner Powamu is supposed to represent the return of the ancients of the KatciTia elan. The Pamiirti opened with a personation of Pautiwa, who in this festival at Sichumovi is the sun god of the Asa and Honani clans. On the opening day of the celebration he went to every kiva on the East mesa announcing that in eight days the ancients would return and the Pamiirti would be celebrated. He threw meal at the homes of the chief clans of Sichumovi — the Honani, Asa, and Patki clans — as he pa.ssed through the pueldo, a symbolic act analogous to that of Ahiil, who in Powamu makes markings of meal on the doorways of all the houses of chiefs. Eight days after the sun god, Pautiwa, had made the circuit of the kiva.s as above mentioned, personators of the following beings marched from the Sun spring up the trail into Sichumovi: Pautiwa, Sun god. Tcolawitze, Fire god. Cakwa Cipikne, Green Cipikne. n Mrs Stevenson informed the author that the Zuiii claim one of the towns on the Kast mesa, and later he learned that the town referred to is Sichumovi. ''See .lournnl of American Ethnology and Archteology, vol. ii, 1892. FEWKEs] pamCkti CKKEMoNY 27 Sikya Cipikne, Yellciw Cipikue. Hakto. Huik. Hututu. Caiastaeana, Loiitr horn. The men who personated these beings gathered about -i p. m. at a house of the Radji^er chni on the Zuni trail, far out on the plain — and there dressed, puttiny' on tlieir masks and othei- ])arapliernalia. The_y then marched in proe(>ssion to the Sun spring (Tawapa). where they wen^ joined by Walpi men. who came froiu the Mon and Naeal) kivas. Those froiu the Mon kiva represented II(diliili'i. Kwahu (Eag-1(>). Kwayo (Hawk). Macikwayo (Drab Hawk). Pawik (Duck), and many nuidheads or clowns; those from the Nacal) kiva contributed several personations of Teakwainas. The ])roeession. eidargcd by these additions, re-fornied and continued on u\) tlie mesa, under lead of the sun god personation. Pautiwa, past the Kabbit-ear shrino (Sowinakabii) to the Sun shrine, on the east edge of the mesa, mid- way between Walpi tmd Sichumovi. On their arrival there the}' re-formed in platoons and contiiuied on to the latter pueblo. The procession entered the pueblo aVjout sunset, presenting a most barbaric appearance in the rays of light from the western sky. The numerous masked men walked in platoons, wearing painted helmets, those representing birds prancing backward and forward, raising their arms, to which feathers were attached to imitate wings: there were also platoons of men with painted bodies, wearing horned kn()])bed helmets closely fitting their heads, singing songs and shaking rattles. Proiuinent among all was a naked boy. painted from head to foot with spots of different colors. He was culled Tcolawitze and carried in his hand a cedar-bark torch, one end glowing with tire. The most startling figure was perliaps that representing the Humis katcina, or rather the Zuni supernatural of this name. He was accompanied t)y a relative, called their uncle (taamii), and two others known as the Avatc hoya or Little Spotted Ones. These danced together with a full chorus on the following day in the plaza of the pueblo. There was also on this day a dance in which more than twenty men, personating the Duck or Pawik katcinas. appeared in line in the same plaza. The procession entered Sichumovi back of Anawita's house, contiiuiing along the row of houses on the east side, toward Hano. Turning westward at the north end of the row it passed into the plaza of the pueblo, where it divided into four groups, each of which sought one of the houses of the four chief clans, soon to be mentioned, where receptions had been prepai'ed. At intervals along the route of their march through the pueblo six temporary shrines had been erected, consisting of a few upright stones inclosing a prayer-stick. ( 'onnecting these shrines a line of sacred meal 28 HOPI KATCINAS [eth. 4nn. 21 was drawn on the ground, along which line the procession passed. As the personators arrived at each of the six shrines they j)ei"iormed a dance near it, and the leader scattered pi'ayer-meal on the prayer-stick. Each of the four divisions of the procession went to one or another of the following houses: Asa clan house (Homovi's). Honani clan house (Nuvasi's), Patki clan iiouse (Tcoshoniwu's), and Kiikiitc clan house (SikyahonauiVs). These houses had been specially titled up for the reception of the incoming guests, and as they arrived they danced, passing in rotation to the other houses, and so continuing throughout the night. As each group entered a house, it tied a stick with attached feathered strings in the rafters, after which the katcinas doffed their masks, the men smoked and prayed, and a feast was served. At the close of the feast the women and children began to assemble, filling all available space in the rooms, each family seeking the clan with which it had social affiliation. There were no elaborate altars in these rooms, but at one end, on the floor, there were masks and other sacred objects belonging to the clan. In the floor of the room at that point thei'e was a I'ound hole called the sipapu, corresponding with a similar opening in the floors of the kivas. The walls of the Asa room were decorated with whole new l)uckskins nailed in a row about them. Tlie mural decoration of the Kiikiitc clan was a ceremonial kilt painted on the four walls. All floors were carefully swept and the wealth of the clan was prominently displayed, the clan fetishes being placed on the floor near the symbolic opening mentioned above. The most important of the latter in the home of the Ilonani clan were four masks of Wiiwiiyomo and four masks of the Zufii Calakos. These were arranged in two rows, one l)ehind the other. Near this double row of masks the men representing C"ii)ikne. Ilakto. and Hututu set their masks. The author supposes that the four masks called Wii- wiiyomo (see plate \), which are apparently verj^ old, as their name indicates, represent sun masks, and as such are symbolically and mor- phologically the same as that of Ahiil, the sun god of the Katcina clan. They are exceptional in having the curved snout (which is homol- ogous to an eagle's beak) turned upward, for in masks of other sun gods which have this organ it is turned downward. The four Zuni Calako masks, which the author believes are also symbolic sun masks, are of modern introduction into.Tusayan, and do notdifl'er in symbolism from those of the Calakos at Zuiii, from which they were modeled." No ancient masks were displayed in the house of the Asa clan, but oThis is not the place to point out the resemblance Ijctween the symbolism of the Calako masks and those of the sun, but the author is firmly convinced that the Calako giants represent giant sun birds. Not only the symbolism but also the acts of these beings support this theory. The Calako festival is practically a sun drama. FEHKEs] WINTEK FLUTE PRAYER-STICK-MAKING 29 near a .small opening' in the floor representing- the .saered region of the room, the men personating Cipikne, Hakto, Caiastacaiia. and Tcolawitze deposited their masks. In the house of the Patki clan there was what might he calleil a rude altar. At one end of the room, on a space a few feet sijuare, the floor had been carefully sanded, and on the sand five rings were drawn side by side with meal. Within each of these rings there was a conventional symbol of a rain cloud. Bird worship predominates in the cults of this clan, and in these rings of meal the masks of the bird gods, Kwahu (Eagle), Kwayo (Hawk), and Macikwayo (Drab Hawk), were placed. It may lie remembered that the peisonators who wore these masks wei'e Walpi men, and that the Patki is a Walpi clan, as distinguished from the Honani and Asa, which have Zuni affiliations. The house of the Ki'ikiitc clan, also distinctly Hopi. had. however, a row of twenty Tcakwaina masks lianging on the walls. These were not worn by personators in the procession from Tawapa to Sichumovi, but were pi'ominent in the dan<'es thi'oughout the night. There were dances in Walpi and llano kivas on the same night, at the same hour, participated in by umnasked personages — Mucaias taka (Buffalo youth). Tacab (Nuvaho), Woe," Malo, and others. A dance representing all kinds of liirds was performed on the .same night in the AValpi Nacab kiva. Winter Flute PAHOLAwf'' This is an alibreviated meeting of the Flute priests, occurring in even years and lasting one day, durhig whic-h a simple altar is made, tiponis are ])ut in position, and prayer-sticks are manufactured. There is no public dance and there are usually no masked personages. The Hopi iirtist has given no drawing of the Flute priest, but in the col- lection there is a Lenya or Flute katcina, which sometimes appears. In the winter Flute ceremony there is no altar, but the tiponis or .sacred badges of the Flute chief, Tiirnoa, the Bear chief, Kotka. and the speaker chief, Honj-i, are placed in line in a ridge of sand back of the .symbolic opening in the floor of the kiva called the sipapu. In 1900 the Flute chief made the following pi'a}'er-sti<'ks: 1. A double prayer-stick or paho, flat on one side, an ofl'ering to Cotokinuiiwu. 2. Eight ordinary green flute pahos. Hoiiyi made the following: 1. A double paho, flat on one side, with corn-husk packages of meal. 2. Ordinary green flute pahos. The other men present made each two double green pahos as long as the middle finger. a The chevron on the face of this being recalls the eagle and hawk symbolism. ''The Snake chiefs meet in odd, the Flute in even, years. There are some variations in all the ceremonies of the calendar connected with the celebration of Flute or Snake dance. 30 HOPI KATCINAS [eth.ann. 21 Hani, the Piba-Tabo chief, acted the part of pipe lighter, and, after all the priests had taken their positions around the three badg'e.s of the chiefs and the basket-tiay containing the prayer-sticks mentioned above, lit two pipes, one of which he passed to Tiirnoa and the other to Ilofiyi. Eight sougs were then sung, which Hani accompanied on a tiute. During the first song Kwatcakwa arose, put some meal on a feather which he held horizontally, and made several passes over the sacred objects. In the second song several rattles made of corn shells were used to beat time, and Kwatcakwa sprinkled th(^ objects with sacred meal. During the third song Kotka asperged these objects with medicine liquid. During the sixth and eighth songs Momi, of the Tciia clan, arose, and stood ])efore the three sacred badges of the chiefs, twirling the whizzer or bull-roarer, after which he repeated the same act on the roof of the kiva. At the close of the songs all prayed in sequence, ana the rites ended with a formal smoke. The prayer-sticks were given to Sikyabotima, of the Kiikiltc clan, who ran with them as a courier to the different .shrines of the gods for which they had iieen made. Wahikwinema, CniLi>Kf:N"s Dance Two days after the winter Flute ceremony just described, 15 little boys and as many girls, each about 10 years old, performed a simple dance in the Walpi plaza. Thej" were dressed and painted by their elders to represent katcinas. and men sang for them as they danced like their parents, beating time on a drum. At the close of this exhibition a small boy. one of their number, threw pinon nuts to the spectators from a bag he carried, which gives the dance the name it bears (we go throwing). MucAiASTi, Buffalo Dance On the nigiit of January 15, 1900, a Buffalo dance was performed in the Mofi kiva l)y two men wearing Buffalo masks. Tacab and Woe katcinas were re])resented in the AVikwaliobi kiva, Malo katcina was represented in the Nacab kiva, and the liird personations, Kwahu, Monwtl, and Afiwuci, appeared in the Tcivato kiva, accompanied by many mudheads. This was apparently unconnected with the Sichumovi Pamiirti or with the rites with which the Flute priests made prayer- sticks, which took place in Walpi on the same day. In the Mucaiasti or Buffalo dance no altar is erected, but the men who take the part of the Mucaias taka deposit offerings in the Buffalo shrine at its close. The participants in the Mucaiasti of 1900 were (1) the Buffalo youths, (2) the Buffalo maids, (3) the chorus. KEWKEs] WINXEK SUN PKAYKR-STICK-MAKIN(J 31 The iiicturcs give a good idea of tli(> paraphernalia of tlie first two groups, whicli dauee together. Tiie ciiorus aeconipauies them with a druiiu singing a loud and eti'eetive song. Dui'iiig the dauee it is cus- tomary to discharge tirearms and to imitate in a way a hunt of the bison, and this part of the ceremony was formerly carried out in a much moi'e realistic way than at present. The men of the chorus are gaudily painted, bearing sticks or poles to which ribl)ons, calico, and feathers are attached. The Butlalo dance is a foreign addition to the Hopi calendar. It is said to lie a Tewan ceremonial dance, and some of the Walpi women say they introduced it into Zuiii. The Hano pet>ple claim that their Mucaiasti is the best on the East mesa; in former years it was cele- brated with nuich more ecdat than at present. There is a ti-adition that a liuft'alo maid was brought to Tusayan from the Eastern ])uebl(>s by the Sun. whose emblem she bears on her back in the dance. WlXTKR TaWA rAilOI.Awf This meeting of the Sun priests or Tawawini])kiya is a comple- mental ceremony, at or near the wintei- solstice, of the sunnuer meet- ing, which occurs in July." No altars are employed, but a number of prayer-sticks are made and later art' deposited in special shrines. The Winter Sun prayer-stick-making takes place in the same room as the Summer, in a house near the Moii kiva, under the, entrance to the ancestral I'esidence of the Patki clan. The only feti.sh enn)loyed is a rude stone frog, over which is sti-etched a string extended along a line of meal on the floor, symbolic of the pathway of blessings. The men who participate in this rite are all members of the Patki clan. P( IWA^lf The Powamu festival, ordinarily called the P>ean-planting. is one of the most elaborate of all katcina exhibitions, and at Walpi is controlled by Naka, chief of the Katcina clan. One object of this festival is a purification or renovation of the earth for future planting, but the main purjiose is a celebration of the return of the katcinas. The festival differs considerably in the six Hopi pueblos and is ajjjiartnitlv most complicated at Oraibi. I'l.ANTINC OF BKANS In the early days of Powanu*!. beans are planted in all the kivas of the three villages. Walpi, Sichumovi, and Hano, and forced to grow in superlu'ated rooms until the morning of the final day, when they are pulled, tied in small l)undles, and distributed, with dolls, bows and arrows, turtle shells, rattles, etc., t dances. The unmasked dances of katcinas in the kivas are called by the same name as when masks are worn. Some of them are in the nature of reh(>arsals. When the dance takes place in the public plaza, all the pai'aphernalia are ordinarily worn, but the dances without masks in the kivas are supposed t<_) be equallv eiBcacious. On account of the large number of masked men who appear in Powanul, it is one of the most important festivals in which to study katcinas. The whole ceremony is of from sixteen to twenty days' duration, and will later be described in extenso, but for a proper understanding of the functions of the nvasked personators a summary is introduc(>d of the events of each day in the celebration in 1900. On the night of Feliruarv 1 there occurred in all kivas a series of dances of strange character. They followed one after another in rapid succession, and while they took place in all the kivas. the author wit- nessed them in only one. F/r.vf Art The first dance was performed by men from the Nacab kiva. The men represented all the birds which the Hopis personate in their dances, and the personations were very good. They wore bird masks, their bodies were painted, and small feathers were stuck on their naked legs, arms, and bodies with pitch. They imitated to perfection the step, cr^', and motions of Kwahu (Eagle), Palakwayo (Red Hawk), Totca (Humming-bird), Monwii (Owl), Koyona taka (Cock), Koyona mana (Hen), Yaupa (Mocking-bird) Patszro (Quail), Keca (Hawk), Hotsko (Owl?). Three bees (Momo) were also personated, and the men per- sonating them went about the kiva imitating bees stinging bv shooting miniature arrows at the spectators. Second Act The Tewa kiva contributed a number of nuidheads called Koyimsi (a Zuiii name), who danced and sang, performing certain obscene acts which need not be described. Third Act A large delegation of Sio (Zuni) katcinas performed the third dance, which occurred shortly after that of the mudheads. They came from "KWKEs] I'OWAMU CEREMONY 33 one of the Sichumovi kivus. and their <1:ukc was pratticallv tlu> same as that which has been elsewhere deserihed. " Finirfli A>-t This act consisted of a dance liy men rejiresentintr Tcalcwaina katcinas. F:f1h Art One of the Sichumovi kivas contri))uted to this series a dance liv a number of masked men representinij Tacab (Navaho) katcinas. who wei'e accompanied liv two mudheads or chiwns. S'>..'tli A,-t This dance was the most excitino- of all the exhil)itions in this con- tinuous performance. The dramatis personThu use of the same word for his appearance and for sunrise is significant. Ahiil may Ije tran.slatcd The Returning One. c Fifteenth Annual Report of the Bureau of Ethnology. Washington, l,s>)7. p. 277. 21 ETH— 03 3 34 HOPI KATCINAS [eth. ann. 21 long expiration, and continued a? long as- he had lireath. Tliis act he repeated four times, and, turning toward the hatchway, made four silent inclinatiims, emitting the same four characteristic expiratc^ry calls. The first two of these calls hegan with a low growl, the other two were in the same high falsetto from l)eginning tn end. The kiva chief and two or three other principal members, each carrying a handful of meal, then advanced, bearing short nakwakwoci hotumui [stringed feathers tied to a twig], which they placed in his left hand while they uttered low, reverent prayers. They received in return a few stems of the corn and bean plants which Ahiil carried. Ahiil and Intiwa" next proceeded to the house of Tetapobi, who is the only repre- sentative of the Bear clan in Hano. Here at the right side of the door Ahid i)ressed his hand full of meal against the wall at about the heiglit of his chest and moved his hand upward. He then, as at the kiva, turned around and faced the sun, holding his staff vertically at arm's lengtli with one end on the ground, and made six silent inclinations and four calls. Turning then to the doorway, he made four incli- nations and four calls. He then went to the house of Nampio's mother, where the same ceremony was performed, and so on to the houses of each man or woman of the pueblo who owns a tiponi or other principal wimi (fetish). He repeated the same ceremony in houses in Sichumovi and Walpi. Duriug this circuit Ahiil visited the following kiviis ;ind clan huii.ses of the three pueljlcs of the East mesa: Houses visited ix H.vno House Owner 1. Tewa kiva 2. Kolon clan house Nampio 3. Ke clan house Pobi 4. Sa clan house Anote 5. Kisombi kiva 6. Okuwaii clan house 7. Tan clan house Kalacai HocsES visrrEii in Siciii'movi House Owner 1. Anwuci kiva 2. Tcoshoniwu's kiva 3. Honani clan house Kokaamu 4. Honani clan house Kele wiiqti 5. Ala clan house Tiiba Houses visiteh in W.m.pi House owner Tiponi 1. Kokop clan house Kutcnaiya 2. Patki clan house 3. Kokop clan house Saba Marau ti]ioni 4. Lenya clan house Sakbensi Len tijioni 5. Mofi kiva 6. Tatki clan house Vensi Lakone ti|ioni 7. Wikwaliobi kiva ,„ , I Wiiwiitcim tiponi 8. Asa clan house W uko mana i m ^ , . »■ llataukyamu tiponi VI. Kokop clan house Xakwawainima. Owakiil tiponi " Naka bucamu Kuloina chiuf at Intiwa's death. FEWKES] POWAMU CEKEMONY 35 10. Tciia clan liouse 11. 12. IS. 14. lo, 16. 17. 18. 19. 20. 21. After kivas hi' Kli'erinii',-- tlio kivu personat Xacab kiva Patki clan liouse 'Honau clan house Ala clan liouse Pakab clan house Katcina clan house Al kiva Tcivato kiva Asa clan hou.se Patki clan house Pakab elan house I'atki clan lionsc tlio porsoiiatoi- ( • sought a .shriiK < and. rotirino- to ; ill the piiohlo. ca ion did not ao-aiii Saliko Kot.-^yumsi Kotka Pnutinia Nuiisi Konialetsi Tciib tiponi Telia tiponi Marau tiponi Teak tiponi Lakone tijxini Aal tijjoni Kalektaka tijKjni Kateina tiponi Tuwasmi Xaeiainima Poyaniumka Neinpka -Val tiponi Lakoiie tiponi Suniaikiili tiponi /Lakone tijioni 'Soyal tiponi f tho sun had visited all these houses and ' dedicated to the sun. whcfe lie made his a sequestered place, disrolied and returned to rrvinu- his mask hidden in a hhinket. This appear in Powauul PRELIMINARV VISIT OF THE 3I()XSTERS On February lo. in Powamil. a group of monsters (Sovokos) from each pueblo visited every house on the mesa. The object of these visits was to t."ll the people that in .several davs thev would return for meat and bread. These monsters are called Xata.kas. and the group from each pueblo consists of Hahai wru,ti (their motlier) Natacka mana (maid) and Natacka naamil (their father). The members of each group from the diflerent towns are clothed in essentiallv the same costume, and have the same symbols on theii- masks. The acts of Natacka naamu. Hahai wiiqti. and Natacka mana on February 10 were cs.sentially the same, each group tirst visitin.- all the houses of its own pueblo and then those of families of the other pueblos on the East mesa the heads of which were men of its town who had married and had children. When it arrived at a house, the group, preceded bv Hahai wiiqti halted before the door, and its leader called out in fal.setto voice. askinJ for the inmates. The mother of the monsters carried a coHectii-n of snares (small animal traps made of a stick and viicca tilicr) and wlirn a man or boy appeared she gave him one, telling him to imnt game, and in eight days she and her company would return for meat.' She gave to th(j women and girls an ear of corn, telling them to grind it and saying that in eight days the vi.sitors would return for meal and bread. The Natacka father (naamu) said nothing, but hootcfi and hopped l)ack and forth, assuming threatening postures. This visit was an announcement to the households that in course of 36 HOPI KATCINAS [eth. ann. 21 tiiuo the monsters would return for g'lits. so the males were directed to hunt for meat and the women to prepare paper-bread and meal to give them. FLOGGING THE CHII.DKEN The most important act on February 14 was the child flogging at Walpi and Hano. This is done ))y two Tunwup katcinas, assisted by their mother. Tuuias, in the presence of people of the town, and is briefly described under the heading Tufiwup. RETURN OF OTHER KATCINAS On the same day appear also Hahai wiiqti and a number of other katcinas. Many masked men, singly or in pairs, wander about the puelilos, especially by night, during the preceding days. The theorj' of Powamu is that all the katcinas return, and one comes upon them unexpectedly in all the pueblos. Of many noticed besides those already mentioned, there were several called Wukokoti (big masks; plate xxiii), Ahote (plate xxxvii), and Owanozrozro (plate xxviii). They wander from place to place, accosting pedestrians or calling out at the kiva entrances to the inmates below. ADVENT OF MASAUU One of the most interesting ceremonials witnessed at Walpi in Powamu was performed on the evening of Februarj^ 15. It was called the advent of Masauii, and is preliminary to one not seen by the writer, but described by some of the Hopis, which was later performed at or near planting time at Mastcomo, a mound on the trail from Walpi to the Middle mesa. As this rite is not of annual occurrence, and as it may not be witnessed again, it may be described in detail. On entering the Tcivato kiva about 8 p. m. , the author found several chiefs seated in a ring by the lireplace, engaged in a ceremonial smoke. Among these men were Anawita, Sakwistiwa, Winuta. Kanu, Momi, Pautiwa, Haya, Honyi, and Tiirnoa. All smoked for a long time, frequently exchanging terms of relationship. Thei-e were in the room at the same time about twenty other men who were decorating their bodies with white pigment, drawing lines with this material along their legs and arms. They placed daubs of white on their cheeks and tied small yucca fibers in their hair. No masks were seen, but it was gathered from the conversation that some of these men were to personate katcinas, and some were to represent maids. They were called the Maswik katcinas (the Masauu-bringing katcinas) and later accompanied the Masauus as they went from kiva to kiva. When these men had finished their bodily decorations, they formed a line near the walls of the room and sang a spirited song in cadence with their dance. As they sang Momi left the room, but soon FEWKEs] POWAMU CEREMONY 37 returned with a mask of Masauu, wbiili he laid l)y the fireplace within the ring of priests. It looked like a yiaiit skull, but closer examina- tion showed it to be a great hollow gourd, with a large broken orifice and small holes for eyt's and mouth. It was not decorated, and was destitute of feather adoriuuent. In places around the broken part the edge appeared serrated. Through the broken opening the head of the man who wore the mask was thrust. At the same time that ]\Iomi brought the mask he brought also two old, almost black blankets, two ancient planting sticks, and two basket plaques in which were frag- ments of piki (paper-bread) and other objects. Immediately after these ol)jects had been laid on th(> floor, each of the chiefs puffed great whifls of tobacco smoke on the mask, after which they prayed xtny fervently in sequence, ))eginning with Pautiwa. Songs then l)egan, ;uid as they sang Sakwistiwa took the mask in his hand and scpiirted over it from his mouth an unknown liquid which imparted a Idack color to fhi^ object. He then spriidvled on the face of the mask a (juantity of micaceous iron (yayala) and laid it l)ack on the floor. Each of the painted men then in tuin appi'oached the mask and laid a stringed feather, called a nakwakwoci, in one of the basket tra3's. They then formed in line and danced to songs, shaking cow bells and rattles, making a great noise. Meanwhile one of the chiefs, in a voice almost inaudible, talked to the mask. So low was his tone that it would have been impossible for one to have understood this address, even if he were well versed in the Hopi language. When the Maswiks had finished their songs, they tiled out of the room and the two men who were to personate Masauu began fiieir preparations. They tied agave (mobi) fiber about their legs and arms, slung the black blanket under one arm and tied it over the other shoulder: each took a planting stick and a basket tray. One of these men then slip)jed the gourd ovei' his head, and tluis costumed they left the room. Meanwhile the ^Maswiks, seating themselves on tlie to}) of the kiva, were awaiting the preparation of the two Masauiis, and when the latter were ready they filed into the Mon kiva, where many male spectators had gathered to see the performance presently to lie descrilied. These Masauu rites are performed in each kiva in rotation, begin- ning with the Mon kiva. In each of these rooms a considerabh' num- ber of male spectators had gathered to witness the rites, and the events which occurred in the difierenf kivas wei-e substantially identical. Having seated himself among the spectators in one of the kivas, the author witnessed the ceremony from beginning to end. As the line of Maswiks came in, a pinch of sacred meal was thrown upon each b}' the kiva chief. A song then began, accompanied liy the bells which the katcinas carried, and soon the personator of 38 HtiPT KATOINAS [eth. ann. 21 Masiiuu came down a ladder as if a staii'way. and. makiiiy his way back of the line of dancers, came forward between two of them and squatted before the fireplace. The second personator followed, unmasked, but with two black streaks painted on his cheeks. He took his seat bj- the side of Masauii, assuming the posture of a man planting, holding one end of the planting stick to the floor as if it were soil. Thus these two personatoi's remained until the songs ceased, not speaking. When the IVIaswiks filed out. each said " Good night " but the last one, who carried a bundle .slung over his shoulders, halted, with one foot on the lowest rung of the ladder, and announced to the occupants of the room that a few moons hence there would be a Masauu ceremony at Mastcomo. At the departure of the dancers all occupants of the room crowded forward, each in turn placing his prayer syml>ol or feathered string in the basket tray, whispering a Itrief prater to Masauu. This was an impressive ceremony, and was accompanied with nuich reverence. There was no loud talking, and each man seemed to speak confiden- tially to the personation of the supernatui-al being he addressed. Hav- ing recei\ed all the prayers of the kiva inmates, the two personations passed out of the room, leaving their trays full of stringed feathers. The situation of the shrines where these ofl'erings were later placed was not observed, but some of them were placed at the shrine of Masauu in the foothills west of the mesa. The foregoing rites and the nature of the prayers addressed to Masauu lead the author to regard him as a god of geiniination or a personation of fire as a syml)ol of life. Life, to a pi'imitive mind, is power of will expressed in motion, and is the mystery which animates everything, organic and inorganic. ^lasauu has the mysterious power so developed that he can make crops grow if he wills, and he was appealed to for I'rops. as a germ god. There are other germ gods, as Muyifiwu or Alosaka. the germ god of Awato))!. )iut ]\Iasauu. one of the most archaic in Tusayan. was derived from Sikyatki. In early history, as legend declares, he owned all Hopi territory, but the chief of the Snake clan, liy the use of his own mysterious pow(>r. o\eiTame the mystery or medicine of Masauu. even though he had power of life and death, and compelled him to do good deeds. Thus it is that Masauu is regarded as the god of fire, which is life; as the god of death: but al)ove all as the god of germs. Eototo. whom the ancient Sikyatkians regarded as their special tutelary deity: once overcome by the Hopi. he now does their bidding. Al-PEARANCE OF POWAMU KAT«"INAS Certain })eings called Powamu katcinas appear on the following morning in the kiva, where they dance and perform other rites. The artist has represented these, and also So wiiqti (Grandmother woman), who grasps the Powanu'i katcina by the hand (see plate xiv). FEWKEs] POWAMU CEREMONY 39 DISTRIBUTIOX OF HEAX SPROUTS. DOLLS. AND OTHER OBJECTS At -sunrise of the last day of Powaniu. two personations from each kiva distribute the sprouted beans, dolls, bows and arrows, moccasins, and other objects which have been made for that purpose. From their appearance at dawn they are called the Dawn (Telavai) kati,,l Arf Tho socoiul act. !i ))urt'alo diiiu-e, was one of the l)ost on this ovontful night. Several men wearing helmets representing hutfal" heads, with lateral horns and shaggy sheepskins, and wool painted hlack hanging down their hacks, entered the room. They cai-ried zigzag slats of wood, symbolic of lightning, and performed a characteristic dance to the heat of a drum. These hulialo personations wei'e accompanied by a masked man and ])oy representing eagles, who danced before them, uttering calls in imitatit)n of iMrds. The same hutialo dance, but more complicated, was celebrated earlier in the winter in the public plaza of AValj)i. at which time the men were accompanied by girls dressed as Buti'alo maids who did not appear in the second act in the ki\as. No representation oi the eagles was seen in this public dance. The Buti'alo maids bore disks decorated with >uii cniMems on their backs, and carried notched sticks representing '"sun ladders"" in their hands. It is appropriate that this dance sliould he given by men from the Tanoan pueblo. Hano. as it was probably introduced by mi'u of the same stock from the Rio Grande region, by whom this village was settled. Tlunl A,t A new set of actors made their presence known at th(^ entrance to the kiva soon after the departure of the Buti'aloes, hut these were found, on their entrance, to lie very unlike those who had preceded them. They brought no sun screens nor serpent effigies with them, but were clothed in ceremonial kilts, atid wore masks shaped like helmets. They wei'e called Piiiikon katcinas. and were ac<(>nipanied by two men dressed like women, one representing their grandmother and the othei' their mother. The former personated Kokyan wiuiti.'' or Spider woman, and wore a closely fitting mask with white creseentic eyes painted on a blackened face, and white hair made of raw cotton. She danced before the tire in the middle of the room, gracefully posturing her l)ody and arms, while the others .sang and danced to the beat of a drum. As the actors tiled out of the room Spider woman distributed to the spectators seeds of corn, melon, and the like.' a Ancient Hopi ladders were notched logs, some of which are still extant on the East mesa. In the winter solstice ceremony at Hano there stand, back of the altars, notched slats of wood called "sun ladders." which are supposed to be efficacious in rites recalling the sitii or aiding an enfeebled sun to rise out of his "home." The prayer-sticks carried by the Buffalo maids are imitations of these sun ladders. fcThis part was taken by Xanahe, a Hopi who has for many years made his home at Zuni and returned to Walpi to be present at the dance. cThe mother and grandmother of Piiiikon katcinas naturally appear as representatives of the ancients of some clan with which this special form of the katcina cult originated. Hahai wiiqti. who diies not appear in this act. Iiut in the first and fifth, is represented by Kokyan wtiqli, probably the same supernatural under a different name. 44 HOPI KATCINAS [eth. an.v. 21 Fourtli Act After the audience h:id sat silent for al)out a quarter of an hour men were heard wallviny on the roof and strange cries came down the hatchway. Again the lire tenders called to the visitors to enter, and muffled responses, as of masked persons outside, were heard in reply. First came down the ladder a man wearing- a shabby mask covered with vertical zigzag lines," bearing a heavy bundle on his back. As he climbed down the ladder he pretended to slip on each rung, but ultimately landed on the floor without accident, and opened his liundle, which was found to contain a metate and meal-grinding stone. He arranged these on the tloor before the fireplace and took his place at one side. A second man with a like bundle followed, and deposited his burden by the side of tne other. Two masked girls,'' elaborately dressed in white ceremonial blankets, followed, and knelt by the stones facing- the tire, assuming the posture of girls when grinding corn. After them entered the chorus, a procession of masked men who filed around the room and halted in line behind the kneeling girls. At a signal these last arrivals began to sing, and as they sang moved in a solemn dance. The girls rubbed the mealing stones l)ack and forth over the metates, grinding- the meal in time with the song, and the nien clapped their bunds, swaying- their bodies in rhythm. The last-mentioned men held an animated conversation with the fire tenders, asserting that the girls were expert meal g-rinders, and from time to time crossed the i-oom, putting pinches of the meal into the mouths of the fire tenders and spectators. This continued for some time, after which the girls rose and danced in the middle of the room, posturing their bodies and extending alternately their hands, in which they carried corn ears. The chorus personated the Navaho Aiiya kat- cinas, the girls were called the Navaho Anya maids and were supposed to be sisters of men in the chorus. In order better to understand this act, let us consider the nature of the cult from which the personages appearing- in it were derived. These personages are called katcinas, of which there are many kinds among- the Hopis, differing- from each other in the symbolism of their masks and other paraphernalia. Their distinctive names are totem- istic, the same as those of clans now living- either at Walpi or at some other place from which the katcinas were derived. Katcinas are tutelary clan gfods of the ancestral type, and when personated appear as both males and females. In man}^ cases the katcina is represented by no clan of the same totemistic name now living in the pueblo. This has been brought about in several waj's, of which there may be mentioned: (1) The " These men were called Hehea katcinas. & Those girls were called the Tacab Aiiya katcina manas. On the day following, two girls repre- senting the Anya katcina manas performed the same act in the public plaza of Walpi. FEWKES] PALi'LrKONTI, OR ANKWANTI • 45 cliiii hiis l)fi'onif extinct, while its katciiui has sui-vi\-(>d; (-2) a katciiia ha.s ))eeii purchased or borrowed from a iieighhoriiig- people; {>',) a kat- ciiia iiia.sk has been invented by some imaginative person who has seen an object which he thinks tilting- for a katcina totem. A study of a clan and tlie katcina wliich bears tlic same name will be instructive in the determination of tiieir relation. There are several dans where this clan relation of the katcina still retains its primitive totemistic character, and at least one where the names of both clan and katcina are the same. For instance, the members of the Tcakwaina or Asa clans claim that the Tcakwaina katcinas are their clan-ancients, and when they personate these clan- ancients they represent the following masked personages: 1. Tcatcakw.iina taamu, Tcakwainas, tlu'ir iiiicle. 2. Tcatcakwaiiia tatakti. Trakwaiiiat*, males (ln'others). 3. Tcatcakwaiiia ki.ikdiamu, Tcakwaiiias, tlieir elder sister. 4. Tcatcakwaina iiiaiuantu (=manas), Trakwaiiias, maids (sisters). 5. Tcatcakwaina yuamu, Ti'akwainas, their mother. It will lie noticed that all these ancestral personages belong to one and the same clan — the mother, lirothers (tatakti), sisters (mamanantu), and uncle — but that the father is unrepresented. The most important fact, however, is that the name of the katcinas is the same as that of the clan, viz., Tcakwaina, and that men of this clan personate in dramatic and ceremonial performances the super- naturals bearing their clan name. They do not introduce a persona- tion of the Tcakwaina father because he is not of their clan, and hence can not be a supernatural of their clan. An analysis of other katcinas shows that many of them are ancients of I'lans. or that each clan originallv had distinctive divinized ancients in the katcina cult. These gods are personated as brothers, sisters, uncle, mother, or grandmother, the pai'apherualia being determined by the particular clan totem. The relation of a katcina to its clan can be traced in many other instances, but in others, and perhaps the majority, it is obscured by changes in nomenclature and sociologic develoi>iiient. Katcinas oft(Mi no longer bear theirancient names, but are called from some peculiarity of dress, prominent sjnibol of the mask, or peculiar cry emitted by them, which has no connection with the totems of their respective clans. The Afiya katcinas (brothers, men) and the Afiya katcina manas (sisters) belong to this group. They were originally introduced by Patki (Rain-cloud clans) from settlements on thi^ Little Colorado river, and their name has no relation to the clans whicdi brought them. In fact at Zuni the dance of these katcinas is called the Kokshi, Good dance, while the name of the same at Walpi is the Afiya. or Long-hair. ^\'e have also at the latter pueblos other names for the Afiya manas, as Soyal manas, equally inapplicable so far as their clan relation is concerned. 46 HOPI KATCINAS [etii. ann.21 The popular names of Hopi gods, amono- which are included katcinas or clan tutelary supernaturals. are coninionl}' of exoteric origin and are oftentimes very numerous. Unfortunately the archaic name is often lost, although in a few cases it is the same as the popular. Fifth Art As after former acts, we waited a few minutes only for the next, a fifth, which M'as somewhat similar in character to the first. A call at the hatchway and an invitation from within to enter led to the appearance of a procession of masked men who came down the ladder bearing- paraphernalia for their exhibition hidden under their arms or concealed in Mankets. The fire tenders shielded the fire once more with blankets, so that the room was darkened, and in the obscure light the actors an-anged their stage properties. When the blankets were dropped, the light revealed on the floor before us an imitation field of corn, each hill of which was a clay pedestal with projecting corn leaves, and behind it. as a background, a wooden fi'amework decorated with peripheral turkey feathei's" and hung with two disks painted with sun emblems. Pine boughs were so arranged in the framework that they filled all vacant spaces and shielded performers in the rear of the room. Several naked men, called "mudheads," wearing on their heads close-fitting cloth bags with attached knobs, stood before the framework, which was supported by two of their number. The exercises opened with "roars" fi-om behind the disks and vigorous dancing by the mudheads before the sci'een. Soon the flaps of the sun disks swung open and from under them emerged the hideous heads of two snake effigies, larger than those of the first performance, but similarh' constructed. These serpent heads were thrust forward until their serpentine bodies, extended several feet, came into view. Their heads darted l)ack and forth, swaying first to one side and then to the other, liiting viciously now at the audience and then at each other, while deep roars imitating the voice of tlie serpent emerged from the rear of the room. AVith one stroke of the head the field of corn was swept over and the serpents twisted their bodies about each other. One of the naked men, a nuidhead. wearing the knobl)ed cloth bag, stepped forward and grasped one of the serpent effigies by the neck. He pretended to wrestle with the snake, and for a time was successful, but at last the man was overcome and sent sprawling on the floor. Then another advanced to the conflict, and he too was thrown down. A youthful nuidhead made a hke attempt and mounted the efligy, riding on its neck as if on horseback. The whole act was a realistic representation of the struggle of man with the serpent. I'ltimately the serpents contracted their bodies, drew back 'I Sun shields commonly have eagle feathers inserted about their borders. TEWKES] PALULUKONTI, < IR ANKWANTI 47 their hoads t)ehinpresents this tifth aet. or the strugole of the mudhead with the serjK'nt effigies. The framework, which 18 supported by two men. is decoi'ated with zigzag symbols repre- senting lightning: the row of semicircular bodies on the crossb(>am symbolizes the rain clouds, fi'om which descend parallel marks, the falling rain. These six semicii'culai' rain-cloud symliols are of ditl'er- ent coloi's. vellow. green. I'ed. and white, corresponding to the sup- posed coloi-s of the cardinal points, and all have animal designs representing frogs and birds painted upon them. The manipulators of the serpent effigies ai'c hidden from \ i(nv by pine or cedar boughs insei'ted into a log on the floor, which is covered with figures of rings, symbolic of the earth. At the right of a median vertical line a ser- pent effigy is seen protruded through an opening, above which is a circular flap raised to a horizontal position. The sei])ent effigy on this side is searching for a youthful "'nuulhead;" who has crawled below the disk. The left-hand serpent is represented in conflict with an adult nuulhead, who has grasped it about the body and neck; the serpent appears to be biting at its opponent. We are look- ing at this strange contest from the raised spectators' floor of the kiva; the miniature cornfield, which one of the serpents knocked down a short time before, has V)een removed, and the tday pedestals which remained are distributed among the spectators. The weird eflects of the light frotu the fireplace in the middle of the room have been brought out by the artist, Mrs Gill, who has successfully drawn these screens from the author's kodak photographs and sketches. Sirth Act There was yet another exhibition of serpent effigies in this con- tinuous p(n'formance. and the actors were announced in much the same way as their predecessors. They appeared shortly after the depar- ture of the Spider woman and her associates, and arranged their paraphernalia in the darkened room, holding up an additional blanket to conceal their preparations. AVhen the blankets were dropped from before the tire, a miniature held of corn was seen on the ki\a floor, and back of it were two vases surrounded, except on the side toward the tire, by a row of squatting mudheads. A song immediateh' began, and suddenly the four lappets '' which covered the' orifice of each vase were turned back automatically, w'hen out of the vases slowly o Plate XXXIII. Proi-. Wash. Aoad. Sri., vol. ii. lyoo. ''The.se four semicircular flaps, symbols of rain clouds, were painted in four colors, yellow. j,'reen. red. and white. On the necks of the vases were parallel lines, symbols cif falling rain, and on their sides were stars and tadpole decoration. Each vase was ]>laced on a bed f)f cedar or pine boughs to make it more stable. 48 HOl'I KATCINAS [eth. ann. 21 emoiued the heads of two artitielal s(>rpents drawino- their bodies })ehiiid them. These etiects were produced by hidden strings placed over th(> ki\a rafters, and the images were made 1)V this means to rise and fid!, move baelcward and forward, or to approach each other. Their heads were drawn down to the lloor and swept over the minia- ture cornfield, overturning it as in the first act, when a sun screen was also employed. They struggled with each other, winding their heads togethei', and performed various t)ther gyrations at the wish of the manipulators. The effects produced with these strings were eft'ectivo. and the motions of the men wdio held the strings and manip- ulated the etiigies were closely concealed. It is proliable that some of the strings were attached to the rattles used b_v the chorus. The performance was a very realistic one. for in the dim light of the room the strings were invisible, and the serpents seemed to rise voluntarily from the vases. At its close the effigies sank into the cavi- ties of the vases and the song ceased. In the darkness the para- phernalia were wrapped in blankets, and the actors left the room, passing to another kiva, where the performance was repeated. The personators of this act were from the Tcivato kiva of "Walpi, and their chief was Pautiwa. While w-e were witnessing these six exhibitions in one room shows were simultaneously being enacted In the other eight kivas on the East mesa. The six sets of actors, each with their paraphernalia, passed in turn from one room to another, in all of which spectators awaited their coming. Each of the performances was given nine times that night, and it may safely be said that all were witnessed by the 500 people who comprise the population of the three pueblos in one kiva or another." It was midnight when this primitive theater closed, and the effigies were disjointed and carried to hidden crypts in the houses, where they were luted in jars with clay, not to see the light again until March of the next year. ADDITIONAL ACTS SOMETIMES PERFORMED Although the sixth act closed the series of theatrical exhibitions in 1900, it by no means exhausts the dramatic resources of the Hopis in the presentation of their Great Serpent exhibition. This year (1!J00) was said hy all to be one of abbreviation in all winter ceremonies and dramatic performances, but in more elaborate exhibitions, in other years, instead of six there are, w^e are told, as many as nine acts in this continuous show, employing- one set of actors from each kiva on the mesa. Our account would be more comprehensive if it included short references to one or two of the important additional acts which occur in the more elaborate performance.* "On such occasions each clan assembles in a certain kiva, which is said to be the kiva of that clan. f> The sun screen and serpent elKgies used by men of the Naeab kiva have been described in a former article (The PaliiUikonti, Journal of American Folk-Lore. vol. ii, 189S). This performance has many points of likeness to that of actors from the plaza kiva of Hano. described in the first act. KEWKEs] PALfLUKONTI, OK A5fK\VANTI 49 Soinetiiiies the screen pert'oriiiance i.s iioconipanied by an exlnl)ition by a masked man or men, wlio pretend to struggle with a snake effigy wliich they carry in their arms. This performance consists mainlv in twisting' these effigies about the body and neck of the performer, hold- ing them aloft, or even throwing them to the roof of the kiva. as else- where" described in an account of the celebration in 18!>S. In some years marionettes representing Corn maids are substituted for the two masked girls in the act of grinding corn, and these two figures are very skillfully manipulated l)y concealed actors. Although this representation was not introduced in I'.ioo, it has often l>een described to me, and one of tlit^ Hopi men has drawn me a picture of the marionettes, which is worth reproduction in a plate (see plate xxvii). The figurines are brought into a darkened room wrapped in blankets, and are set up near the middle of the ki\a in much the same waj' as the screens. The kneeling images, surrounded by a wooden framework, are manipulated l)y concealed men: when the song begins they are made to liend their bodies backward and forward in time, grinding the meal on miniature metates before them. The movements of girls in grinding meal are so cleverly imitated that the figurines, moved liy hidden strings, at times raise their hands to their faces, which they rub with meal as the girls do when using the grinding stones in their rooms. During this marionette performanc(^ two bird effigies were made to walk back and forth along the upper horizontal bar of the framework, while liird calls issued from the rear of the room. The substitution of marionettes for masked girls suggests an explanation of the use of idols among the Hopis. A supernatural being of the Hopi Olympus may be represented in ceremony or drama In* a man wearing a mask, or by a graven image or picture, a symbol of the same. Sometimes one, .sometimo the other method of representing the god is employed, and often both. The image may be used on the altar, while the masked man appears in the public exhibi- tion in the pueblo plaza. Neither idol nor masked personators are worshipped, Ijut both are regarded as .sym})olic representations in which possibly the gods ma\' temporarily reside. So with the use of mai'ionettes to represent the Corn maidens in the theatrical exhibition or the personation of the beings by masked girls. They are .symbolic representations of the mythic maidens whose beneticent gifts of corn and other seeds in ancient times is a constant theme in Hopi legends. The clan ancients oi' katcinas personated in the Great Serpent drama vary from year to year, implying the theatrical natuie of the festival, but there are certain of these personations which invariably "Article cited. The masked man who thus struggles with the serpent effig.v represents Calako, a sini god. hut figures of him drawn by a flojii artist were called Macibol katcina. 21 ETH— 03 i 50 HOPI KATCINAS [eth. an.n. 21 appear. In the exhibition of 1893, the only one previous to 1900 on which we have reliable notes, there was one performance with a sun screen and serpent effigies which were manipulated by the men of the kiva under the Snake rock. The symbols depicted on this screen differed somewhat from those on the screen emploj-ed in 19(i0, but the general character of the performance with it was the same. Briefly considered the acts given in 1893 were as follow: JF'irst act. An exhibition with the sun screen and serpent efligies by men of Nacab kiva similar to the first act of 19(H). but in which the actors personated Pawik (Duck), Tacab (Xavaho), Hahai wi'iqti, and others. A masked man (Calako) stood before the screen holding in his arms an effigy of a Great Snake with which he appeared to struggle, and for that reason was called ''The Struggling One." The serpent effigy carried was manipulated in such a way that the man and snake appeared to be engaged in a combat, much as in the fifth act of 19i)0, except that the serpent effigy was not thrown through an opening- closed by a disk bearing sun symbols. The manipulator wore a false arm" hanging from one shoulder in place of his real arm, which was thrust within the body of the effigy, grasping a stick, the "backbone"' of the monster. Secoyul act. Dance of masked men representing Aiiya katcinas. Third act. Dance of masked men representing Tacali katcinas. Fourt?i act. Dance of masked men representing clowns and two Huhuan katcinas. Fifth act. Dance of men personating women of the Owakiiltu society, who threw their baskets to the spectators. Sixth act. Dance of men representing old women bearing willow wands. Seventh act. Dance of masked men representing Tanoan Anya katcinas. The god of death, Masauu,'' was personatetl in the 1893 exhibition and appeared in the plaza about 2 p. m., "dancing through Walpi with a hobbling movement, singing snatches of a song. He Mas masked and wrapped in a ral)bit-skin rug, and went to all the kivas, beating the entrance with a bush" {Bi^jclavia (/raveoIcn.s). On the day following the night exhil>ition in 1893 there were public dances of the Tacab and Anya katcinas. l'AR.\rHERNALIA USED, THEIR CON.STRUCTION AND SYMBOLISM The effigies of Paliiliikon now used at the Plast mesa are not verj- ancient, although there are one or two which show considerable antic{- uit3^ One of these older specimens has a liody of Ijuckskin, but the majority, and all the recent ones, are made of cotton cloth. The o For figures of the false arm see Journal of American Folk-Lore, vol. VI, 1893, plate 11. 6 Two boys took this part in 1900. FEWKEs] PALULUKONTI, OR aSKWANTI 51 present screens are of the latter material, but these are conimonly said to have replaced others of skin or native cloth. The Walpi men made two new serpent efiigies in their kivas in lltoo, and all the material of which they were manufactured was ]iurchased frdui the neiohboring' trader at Keams Canyon. Each of the three puelilos. Hano. Sichumovi, and Walpi. has several of these serpent effigies, which are kept in the houses of the following clans: Hano, Sa (Tobacco) clan: Sichumovi. Patki (Rain-cloud) clan: Walpi, Tciia (Snake) clan, Pakab (Reed) clan. In ancient times they were kept in stone incl(i>urcs outside the pueblos, but these receptacles have been abandoned of late, on account of the inroads of nomads. It is said that the ()rail)i and Middle mesa pueblos still have extramural receptacles for the Paliiliikon effigies. The house of the ancient Plumed Snake of Hano is a small ca\ c in the side of the mesa near the ruin Tv'irkiiiobi, where several broken serpent heads and effigy ribs, or wooden hoops, can now be seen, although the entrance is walbnl up and rarely opened. A knowledge of the mechanical construction of the serpent effigies may aid in an understanding of their manipulation. Their heads are either cut out of cottonwood or made of gourds, and are painted, and tlu' protuberant goggle-eyes are small buckskin bags tied to the top. Each head bears a medial horn cui'ving forward, sometimes made with joints and at other times solid. ,\ radiating crest of hawk feathers is tied vertically to the l»ack of the head. The teeth are cut in the gourd or wood of which tlie head is made and ai-i' painted rtnl. The tongue is a leather strap, also painted red, and protrudes from the mouth a considerable distance. The top of the liead is black, the bottom white, and these same colors continue along the sides of the body. The body consists of a central stick, called a liackbone. over which is extended a covering that is held in place by a series of hoops gi'aduated in size from the neck to the end. Tlie effigy is manipulated l)V means of a stick, held by a man behind the screen. The "back- lione" has a ferule cut in it a few inches ba^>ruury '27 {Yum/a). This day was devoted to the preparation of the paraphei'nalia, and at sundown there was a rehearsal of the Great Sei-pcnt acts, as also on the following day. J/arc/i 1 {Komohtotol'ya). In addition to the rehearsals in the kiva. masked men representing Wupamau, Ilonau, Hehea. Mucaias. Wuyok, iSoyan ep, and Samo wiiqtaka katcinas appeared in the plazas. The\' dressed and masked themselves at Wala (The Gap), and marched up the trail into Hano. where they gathered at the kiva hatches, and held an animated conversation with the chief of the kiva, who came to the hatchway for that purpose. Murvh 2 {Totol'ya). Many masked men were seen throughout the day in the three East mesa pueblos. Early in the afternoon there were noticed in Hano three Woe katcinas, each with a chevi'on mark on the face, and one Wupamau, or Rig High Sky god. bearing the svni mask", and held by a nuulhead priest by a rope tied about his loins. In Walpi shortly afterward two small boys dressed and masked to represent Masauu went ivom o\w kiva to another, standing on the hatch and beating the ladder with bundles of sticks. Late in the afternoon the chief kiva of Hano sent to all the kivas on the East mesa a delegation of masked men representing Mucaias, Buffalo; Wupamau, Big High Sky (sun) god; Honau, Bear; Ahote; Citoto; Tcanau; Wukokoti; and manj' nuidheads. They went from one kiva entrance to another, holding conversations with the kiva chiefs and in various waj's amusing the spectators. About sundown the men of the two Walpi kivas carried their snake effigies to the main spring of the puet)lo. the home of Palidi'ikoii. called Tawapa. Sun spring, where they performed ceremonies, while the men of Hano took their serpent effigies to a spring called « The symbols of Uiis mask resemble those of Tawa (sun) disks, and those of the masks of Ahvil. Ahulani, and Wuwuyomo, showing that the latter are probably the same sun gods under different clan names. FEWKEs] PALf'LfKONTI, ()R ANKWANTl 58 Monwiva, sacred to their (Treat Snake. 'I'lie six aets in tlie kivas were performed directly after the ri'turn of the men with the effiyies from these springs. During the festival all actors abstain from salt and meat and do not sleep with their wi\es, a taliii which is rigidly o))S(n'\'ed, esj)ecially on the dav preceding the exhiliition in the kiva. On several oi the days of this festival there are foot i-aces along tlie water courses in the \-alley. during wliidi the nalced racers kick small stone noilules in a sinistral circuit around thr mesa. This was a prayer for streams full of water. The events wliich occurred when the ethgies w(n'e taken to the springs were wholly ceremonial, and not dramatic. During th(> day jji'evious to this event, all men of prominenc(\ especially chiefs of clans, brought feathered strings to the kivas, and tied them to the necks of the serpent effigies. One or more pi'a3'er-sticks were also made to be used at the springs. Six of these were made in the per- formance of 1893. On(> was tied to the liackbone of eat'h effigy. Five others were deposited at the spring, some at the edge of the water, others beneath it. The exercises at the springs T;iwapa and Monwiva were not wit- nessed })y the author in l!»i)o, })iit they were proba))ly the same as were described in the account of this episode in 189:-i." In that year, about 7.30 p. m. , a procession went down to the spring carrying the effigies and the trumpets by which the rosirs of the sei'pent are imitated. This prc)cession was ledliy a man personating Ilahai wiiqti and the kiva chief. •■ making a connecting trail from the south edge of the basin [Tawapa], along the east and north sides of the pool, and up as close to the west edg-e as the mud would permit. Those following with the serpent effigies, lieginning at the east side of the pool, laid the effigies dow^n close to the edge of the water, along the north side. The youths placed their gourd trumpets on the meal trail, upon which also were the serpent effigies. All then sat on the north side facing the south. The leader, as he went down, deposited the five pahos at the west side of the pool, setting them in a row fronting the east. "The leader of the procession ))ore tln^ kopitcoki (cedar hark slow match). ... It had been lighted at the kiva tire )>efore the procession started, and the fire was smouldering in the bark. Momi (kiva chief) lit a pipe by this torch and gave it to the leader, who made the usual icsponse, smoked a few puti's and passed it to th(> next man on his right. Momi then lit another pipe and passed it also to the leader, and the two pipes passed down the two lines, in which they had arranged themselves when sitting, the elders in front, next the i^ool, the youths behind them. After all had smoked, the leader '»Journal nl" AnuTioun Folk-Lorr, vol. vi, isyy. 54 HOP[ KATCINAS [eth. ann. 21 prayed, and each of the nine elders followed in succession. The ten youths did not pray, but each took his trumpet [gourd] and, stepping one stride into the pool, stooped over, and, placing the bulbous end to his mouth with the small orifice on the surface of the water, trumpeted three or four times. Each of the youths then dipped up a little water in his trumpet and poured it into a vase. "The ertigy bearers then dipped the tip of the serpents' heads and the ends of the hawk-tail plumes in the pool, and the leader said a short prayer and started InK'k up the trail.'" Certainly the most remarkable of all the masked men who appeared that da}^ were the two personations of a being called Tcanau katcina. They wore circular masks with feathers projecting from the pei'ipherv and carried in their mouths realistic stuiied efhgies of rattlesnakes, while ovei' the eyes of the masks were fastened carved wooden efKgies ■of lizards. Although these masks suggest the custom of the well- known Snake dance, not the Snake clan but the Pakab clan is said to have introduced this ceremony into the Walpi ferial calendar. 2Iarch S {TiJiiaii). On the day after the acts in the kivas there was a public dance of the Aiiya katcinas in the Walpi plaza. During this dance grinding stones were placed in the middle of the open .space by the Snake rock, behind which two girLs representing Aiiya katcina mauas took their position, and a line of Afiya katcinas extended the whole length of the plaza. The latter served as chorus, while the girls gTound meal, as in a kiva performance the night before. In this exhibition or dance there were also two men personating Hehea, whose actions were identical with those of the same personations in the kiva performance. They sat on the ground as the girls ground the meal and the chorus sang. The personators in this dance were from the chief kiva of Walpi, and the exhibition has the same meaning as that of the night before. There also appeared in this public exhibition a masked personage called Hopak (Eastern) katcina, the signilication of whose presence is unknown to the author. PERSONATIONS APPEARINCi IX PALIlCKONTI The following personations appear in Paliilukoiiti: Woe (Eagle"). Appears in kiva drama. \\'upamau. Wanders tliroiigh the puelilos, accompanied by a muilliead, wlio lassoes whomever he meets. Honau (Bear). Appears in kiva drama. Ahote. Wanders through the jiueljlo. Citoto. Appears in public witli other masked men. Tcanau. Appears with preceding. Wukokoti. Appears with preceding. Kwalni (Eagle). Appears in kiva drama. Piiukon (War god). Ajipears in kiva drama. FEWKEs] SPRING SUMAIKOLI 55 Kokyan wiiciti. Appear.>j in kiva drama. Puukon's sii'ter. Appears in kivadrania. Taoal) Anya. Appears in kiva drama. Tacab Afiya mana. Appears in kiva drama. Hahai wiiqti. Appears in kiva drama. Anya. Performs ceremonial dance in plaza. Afiya mana. Grinds corn in ceremonial dance in plaza. Hehea. Appears in ceremonial dance in plaza. Hopak. Appears in ceremonial dance in plaza. WiNTKIi MaRAI' PAHOLAwf The winter prayer-stick-inaking' of the ]\I:iiiizniutu society was niiuli more coniplieated in I'.mk) tiian that of tlie Lalalvontu. Tlie row of uprio-jit oljjects from tlie altar erected in October wa.s put in place and before it were laid the tiponis of the chief.s of the society. On the final day there was a public dance in which thei'c were personations of the Palahiko manas. The Ilopi artist ha.s made a fair picture of one of these Palahiko manas. which is here reproduced in plate i.\ i. iSPKINCi Sr-MAIKOLI The Yaya priests and Sumaikoli hold a sprino- festival in Walpi, which in some particulars resend>les the Sumaikoli celebi'ation at Hano, elsewhere described." The six masks of Sumaikoli and one of Kawikoli are arranged on the floor of the kiva behind the tiponis. New tire is kindled with rotating fire drills, and this tire is later carried by niean> of cedar-bark torches to shrines of the Fire yod, four shrines in the foothills, where boutires are kindled in se([uence. north, west, south, and east. The carriers who bear these torches, and who kindle the four tires, deposit in the contiouous shrines prayer-sticks \\hich have been made in the kiva before their exit. One of the most interestino- features in th(> sono-s which are sung before the altar are the calls down a hole in the floor called the sipapu to the goddess of the I'arth.'' This being is represented l)y a bundle of sticks placed on the floor, and over this bundle the priest kneels when he shouts to the earth goddess. The symbolism of the Sumaikoli masks at Walpi is similar to that of the Hano masks, which are elsewhere •' figured and descril)ed. They differ among themselves mainly in the colors of the different symbols. The picture of the Sumaikoli by the lIo])i artist (see plate xxxiv) gives a fair idea of the paraphernalia. n Journal of American Ethnology and Archsvology. vol. ii, 1892. '•See The Le.'^ser New-Fire Ceremony at Walpi, American .\nthropo]o,tcist, new series, vol. iii. ,Uily-September, 1901, '•Journal of .\merican Ethnulnu'v an'i .\rrha-Mlog\ . vnl, ii, Is-.cj. In tliis earl\- deMTiiilinn these object.? were erroneously calleil .shields. They are worn Ijefore llie face in elaliointe Sumaikoli cele- brations. 56 HOPI KATCINAS fETH. ann. 21 Abbreviate:!) Katcina Dancks Throughout the summer months there occur in the Hopi pueblos a series of masked dances, generally of a day's duration, to which the author has given the name Abbreviated Katcina dances. Tiiey are not accompanied by secret ceremonies, and the participants vary in number, the beings personated differing from year to year. These dances close with what is called the Niman, or Departure of the Katcinas, a cei'emony of nine days' duration, in which there is an elaborate altar, and many secret ceremonies." Thei'o are, however, no altars in these abbreviated festivals,' nor is there any public announcement of them by the town crier. The dances continue at intervals from morning to night, but are limited to one day, the three or four preceding days being spent in the kivas practicing songs, preparing and painting dance paraphernalia, and making other prep- arations for the public exhibition. The katcinas in these festivals are accompanied by one or more unmasked priests, who shout to them, sprinkle the dancers with meal, and lead the line as it passes from one dance place to another, showing the trail by sprinkling meal on the ground. These are called the katcina fathers (naamii), and in a general way correspond to the rain priests mentioned by students of Zufii ceremonies. Ordinarily all participants in one of these abbre\iated dances wear masks with like symbols, but there are four or si.x; dressed as women who accompany the dance 1)}' rasping a sheep scapula on a notched stick. Occasionally, however, there is a dance, limited to one day, in which all participants wear different kinds of masks, and personate different katcinas. This dance, known as the Soyohim. has been else- where described.'' From the variety of personations which appear, this dance is a particularly good one for a study of tlie Hopi symbolism. SujiMKK Tawa Pahoi.awu (Sun Pkayek-stick-:makixg) The making of the sun prayer-sticks in midsummer is limited to a single day. but does not differ from that in winter.'' The Sun priests assemble for this purpose in the room under a house near the Moii kiva, and the only fetish the}' use is a stone image of a frog, over which is stretched a string with attached feathers, and Avhich lies on a line of meal drawn diagonally on the floor. As the Sun priests have no distinctive masks or pul)lic dance, no pictures were made to illustrate this ceremony. « For a description o( Ximaii Katcina see Jovirnal of American Ethnology ami Arehaeology, vol. ii, 1892, p. 8ii. fcSame volume, p. .^'.'. fXhe svnumer sun ]>rayer-stieli-ujaking al Ixiili Walpi anil Hauo is described in the volume just cited. FEWKES] NIMAN KATCINA 57 SUMMF.K SlMAIKOLI The summer Sumaikoli ;it Walpi lias iiev(>r been seen V>y an ethnolo- gist, but the ceremony at Ilauo is elsewhei'e deserilied." It is a sini;le day ceremony in which the seven Sumaikoli masks, to whicli the i)riests pray, are set in a row on a buckskin at one end of the room. F(\ithers (nakwakwoci) are tied to the masks (shields), and prayer-sticks arc made and distributed to distant shrines. The Sumaikoli helmet masks of llano were captured in somt^ is'avaho foray and strewn al)out the base of the mesa. They were gathered by Kalacai. and are now kept with jiious viivv in the room near Kalakwai's new house in llano, where they can be seen hanging- to the wall. A\'ith Kalacai"s death the Sun clan (Tiin towa) of llano became extinct and the cai'e of the Sumaikoli devolvrd ou others. There was no ))ublic exhibition of the Sumaikoli in th(> summer of iSltl. but the author ha- been told that the festival has of late been revived in Hano. The llopi artist has givtMi a fairly yoofi picture of Sumaikoli as he appeal's in public'' (see plate xxxia). NiMAX This is an elaborate festival celel)ratinij- the departure of the kateinas from Walpi, and consists of elaborate rites before^ a compli- cated altar and a public danii\ which diflers in ditl'erent Hopi pueblos. One of these is described in another place.' This is the only f(\stival celebrating the departure of the kateinas. although there are sev(>ral commemorating their advent. Thus, the Soyaluna dramatizes the advent of the Water-house or Rain-cloud clan's kateinas, the Pamiirti that of Zuni clans, ('specially Asa and Honani, and the Powamii the advent of the ancients of the Katcina elans. TcfATiKini, Snakk Danck The Snake dance has no masked |ierforiuers, and the ai'tist has not drawn pictures of any of the participants. Lei.enti. oi! Lkxpaki, Fmtk Danck The Flute dance also has no masked personators, and the artist has furnished no jiicture of participants. It might ha\e been well to have obtained pictures of the Flute girls and youth, but pliot(jgra))hs have been published'' which show their paraphernalia better than native pictures. The Snake girl is dressed almost identically as the Flute girl, as shown by the figuri's mentioned. "Journal of Amorican Ethnology and .\ruh;[-ology. vul. ii, IS'JJ. p. 33. '> Dellenbaugh has published a few cuts from iihotographs reprcsoutiiii: Sumaikoli jiLrsnuatiolis. but the symbolism of the masks is not clearly indicated lu them. See The North Ainerieaus of Yesterday, New York. 1901. '•.Journal of .\mcricaii Kthuojogy and .Vrcha-ulogy. vul. ii. l.sicj. p. 7i). ■'.S'lneteenth .\nnual Report of the Bureau of American Ethnolot'y. jiart ii, I'JUO. 58 HOPI KATCINAS [eth. asx. 21 RULITIKIIU, Hi TTEKFI.Y DaNGK Tlie Butterfly t'cstiviil. whk-li is occasionully celebrated in Sichumovi, diftci-,s from tlie Lalakofiti. Manizrauti. and Owakidti liv the alrsence of .secret rites, altar, tiponi, or other fetishes. While these three fes- tivals are nine days" long, with many elaborate secret rites, Bulitikibi is a one-day's pu1)lic dance, without seci-et rites. The artist has tigured two liuli luanas or Butterfly girls as they are dressed when taking part in this dance, and a leader bearing a pole with attached streamers (see plate i.^ii). Many men and girls partici- pate in this dance, their dress and paraphernalia corresponding very closely with that of the Tablita dancers of the Rio Grande pueblos. Lalakonti This festival is one of the most regular in the Ilopi calendar, occur- ring each year in September. It is a woman's dance, with many .secret rites, an elaborate altar, and a public exhibition, during which baskets and other objects are thrown to the assembled spectators. Most of the women who take part in this dance carry baskets, which the\' move in cadence with their songs. There are two maids called the Lakone girls, who throw the baskets and other objects to the spectators. The Hopi artist has represented the latter dressed in their customary paraphernalia (plate lv), Imt there is a slight difference in the dress of these girls in the Lalakonti at Walpi and at the other pueblos." OWAKULTI This is likewise a woman's ))asket dance, which is occasionallj' cele- brated at Sichumovi. but is not an annual festival at that puelilo. Like the Lalakonti it has an elaborate altar which, however, differs very widely from that ot other basket dances. The Lalakonti was introduced into Tusaj'an by the Patki or Kain- cloud clans; the Owakiilti was brought from Awatobi by the Pakab and Bull clans. Mamzuauti'' Tiiis festival is likewise a woman's dance, but the participants, instead of carrying baskets in their hands, as in the Lalakonti and Owakidti. carry slats of wood ])earing appropriate symbc)ls. Two girls called the Mamzrau manas (Mamzrau maids) appear in this dance, and throw objects on the ground. The Hopi artist has made two pictures of these girls, which show the style of their dress and paraphernalia (see plate lv). aSee article on the Lalakonti, American Anthropologist, vol. v, 18'J2, p. 10.5. fcFor description of Mnmzrauti see American Anthropol-ogist. July, 1892. Many ceremonies are named from the society which celebrates them and the termination pakit. to go down into the kiva; thus we have Maraupaki. Lehpaki, etc. FEWKEs] KATCINAS APPEARING IN PAMURTI 59 DESCRIPTION OF THE PRTURES The 8Viiil)(ilisiii of the dittVrtMit Ix'iiiys nu'iitioTicil in the preceding pages may he surtieicntly \V(>11 maih' out hy an examination of the f'ol- U)\vini;- pictures and descriptions; liut in order to facilitate^ references thev are arranged, so far as possihh'. in the secjuiMice in wliicii the beings they represent appi'ar in the llopi ferial <'alcii(lai-. As tlie principal symbols are always delineated on the mask, special attention IS given to the head in these descriptions. The words "■head" and "mask" are used interchangcal)ly. The collection does not t-ontain rej)resentati()ns of all kateinas with which the Hopis are ac(|uainted. nor is it claimed that pictures made bv another man might not \"ary somewhat fi'om those here tiguicd. The chief symbolic designs characteristic of difl'erent gods are, how- ever, brought out with such distinctness that all would be immediately recognized by any intelligent Hopi. Pami KTi Ceremony I'AUTIWA (PlatH II) The picture of the Zufii" sun god. Pautiwa. has a hoi'izontal dumb-liell-shaped design across a green face, and a long protuberant snout.'' It has terraced symbols, representing rain clouds, attached to each side of the head, and a pine-hough collai' tied around the neck. The head is crowned l)y a cluster of bright-colored feathers, and white cotton strings hang from the hair. The figure carries a skin m(>al pouih and a wooden slat (moiikohu) in the left hand, and two crooked sticks in the right. 1'he blankets, kilt, great cotton gii'dle. and other bodily ])araphernalia are similar to those in other pictui'cs. From his preeminence in the Pamiirti, Pautiwa'' is evidently a veiy impoi'tant god. and, although his o))jective symbolism is unlike that of other Ilopi sun gods, the part he plays is so similar to that played by Ahul that he may be identified as a sun god. As the Hopi representation was derivcnl from Zufii, vve may look to students of the mythology of that pueblo for an exact determination of his identity. Pautiwa was a leader of the Pamiirti at Sichuiuovi in I'.too, and the part was taken by Homovi. The ceremony opened by Pautiwa. fully masked and dressed, going from kiva to klva informing the men that a meeting would be held at Homovi's house on a certain date not ft The Zuni name also is Pautiwa. ''For picture of ttie doll see luteruationales Archiv I'iir Ethuographie. Baud vn, iil. viii, Iik. -:>. fThe eiidiug "tiwa" is common in Hopi personal names of men, as Intiwa, Masiunitiwa, and Wikyatiwa. ^^ HOPr KATCINAS [eth. ann. 21 many days distant. At <':icli kiva Pautiwa unDiasked and smoked with the kiva chiefs. At the meeting it was decided what personations should appear in Pamurti and who should take part. CIPIKXE (Plate 11) Another Zuni kat.ina wlio appears in the Pamurti is called Cipikne, a drawing.- of w horn is here given. In the picture the color of the mask is yellow, and tiiere is a protuljerant snout painted blue. Across tlie face tlie i)aintci- has drawn a dumb-bell-.shaped symbol colored black, with a red border, resembling a like design in the Pautiwa figure. On the head there is depicted a bundle of feathers, and a col- lar made of tho same ol)jects is represented about the neck. The symbolism of Cipikne resembles that of Zuni beings called Salamopias." with which he \v(.uld seem to be identical. In the festival mentioned the Hopis personat.-d two Cipiknes, differing only in color. The Zunis are said to be acquainted with several Salamopias of differ- ent colors. HAKTO (Plate II) The picture of Hakto.'' also a Zuni katcina, shows a being with rounded helmet, having a characteristic Zuni collar on its" lower boi-dci-. The face is painted green, with yellow and red marks on eacli temple. A horizontal liar, to the ends of which hang worsted and red horsehair, is attached to the top of the head. KIk and deer horns are represented in both hands, and the kilt is made of buckskin. CAIASTACANA (Plate II) This picture represents a Zuni katcina of the same name,'^ which, like many others derived from this pueblo, has a collar on the lower rim of tlie helmet. On the right side of the head there is a horn, and on the left a iirojection the edges of which are terraced. A few yellow feathers appear in the hair. The artist has represented over a calico shirt a white cotton blanket with green and black border, the lower part of which partially conceals a ceremonial kilt. J" tti<' l«'t't liaiul the rigure carries a pouch of sacred meal, a crook, * PAUTIWA CIPIKNE HAKTO CAIASTACANA HELIOTYPE CO., BOSTON. .OLOGY EPORT PL. Hi HUTUTU HUIK ^SK*' TC0LAWIT2E LOIICA MELIOTYPE CO., BOSTON. FEWKEs] KATCINAS APPEARING IN PAMURTI 61 iind ii l)0\v. It has a quiver full of aiiows hung- ou tlv hack, and a l)un(llo of ^:heep scapula' in the r'u^ht haiul. The leggings arc fringed and the heel bands ornamented. HUTUTU (PlatpIH) Tiie figure (tf llututu" ditlers from that of ("aiastacana in wearing an aiitelojic skin instead of a woman's white Manket. Its mask ditiers from tiiat of tlie Zufii being of the same name in ha\ing the terraced ornament on one side of tlie head replaced bv a horn. JIUIK (Plate III) This katcina, which, like the preceding, appears in the Pamiirti, ha.s .some of the facial .symbols of the Snow katcina. There are two terraced rectangidar designs on the face, one inclosing or surrounding each eye. Four large eagle feathers, two on each side, are attached longitudinally to the top of the head, and there are variegated feathers on the crown. The figure is l)earded. The kilt is colored green, its lower margin being rimmed with a row of conical tinklers'' reseiubling those on the kilts of the Snake priests. Tl'OLAWITZK (Plate III) The Hopi artist gives a fair representation of Tcolawitze as he was personated, but has failed to draw the cedar-bark torch which he ordi- narily carries. He bears a buUroarer in the right hand, a bow and arrows in the left. He also has a few rats in one hand and a jack rabl)it on his l)ack, so that he is here depicted as he is often pensonated in rabbit iuuits.' In the Paiuiirti Tcolawitze was personated by a naked boy who.se body was covered with round dots, painted with diti'erent colors, as shown in the picture. I.OIICA (Plate III) Traditions refer this personage to the Asa clan, which is conmionly regarded of eastern origin. His picture is simple, with no charae- teri.stic sj'uiliolism. "The name, wliicli is the same in the Zuni language, is prohably tierived from "Hu-tu-tu!"' the peculiar cry of the personator. '> Deer hoofs, tin cones, or shells calle'l mosilili, which occur in great numbers iti nrn-ient Arizona ruins, are ordinarily used for tinklers. cThe same personage with the same name occurs at Zuili. .See Journal ^)f .\mericaii Kflinoktgy and ArchjEology, vol. i, 1891. 62 HOFI KATCINAS [eth. ann. 21 TCAKWAINA " (Plate IV) The matriarchal dan system is well preserved in the personages represented in the Tcakwaina kateina dances. In them there are the Tcakwaina men. the elder sister, the mother, the uncle, his brothers and sisters — in fact, representatives of the whole clan. The following pictures oi'cur in the collection: Tcakwaina (male) Tcakwaina niana Tcakwaina yuadta (his mother) Tcakwaina ta;imu (their uncle) These pictures afford interesting examples of katcinas introduced by a Tewan clan, the jVsa, and when the personations or the drawings representing the Hopi personages are compared with those of Zuni, eastern Keresan.and Tanoan pueblos, where similar Tcakwaina dances are celebrated, it will probably be found that there is a close resem- blance between them. The Asa or Tcakwaina people also claim to have introduced into Tusayan Loiica and Kokopelli, pictures of which are given in plates iii and xxv. Tcakwaina (Male) The picture of the male Tcakwaina has a black, glossy * face, with white bearded chin and serrated teeth. The j'ellow eyes are cres- centic in form, and there is a warrior emblem attached to the hair. The shoulders are painted yellow, the body and upper arms black. As this being is regarded as a warrior, his picture shows a bow and arrows and a rattle. The kilt, probably buckskin, is undocorated, but is tied by a belt ornamented with the silver disks so common among Zunis and Navahos. A helmet of Tcakwaina which is said to be very ancient and to have been brought to Tusayan by the Asa people when they came from Zuni is exhibited in one of the kivas at the festival of the winter solstice. The eyes of this mask are round instead of crescentic. and its snout is very protuberant. Curved sticks like those used by girls in dressing their hair are attached to this mask. The introduction of a personation of Tcakwaina in the Pamiirti is fitting, for this festival is the kateina return dance of the Tcakwaina or Asa clans. The Pamiirti is a Zufii dance, and the Asa are repre- sented in Zuni by descendants of those Asa women who remained there while the rest went on to Tusayan. This explains why the Zunis claim this settlement as one of their pueblos in Tusayan. "The name Tcakwaina is .«aid to occur in Zunian, Keresan, and Tanoan, as well as Hopi speech. (>Made so by nse of albumen of egg. For picture of doll, see Internationales Archiv liir Ethno- graphie. Band vn, pi, x.fig. 34. BUREAU OF AMERICAN ETHNOLOGY rwENTY-FIRST ANNUAL REPORT PL. IV TCAKWAINA TCAKWAINA MANA <£fe? TCAKV/, TCAKWAINA YUADTA HELIOTVPE CO., BOSTON. FEWKEs) KATCINAS APPEARING IN PAMCKTI 63 T( AKUAI.W MaNA A number of traditions ajv extant ri'yanlin<;' a warrioi- niairlen wlio was dre.ssing her liair in wlioils alxne her ears when the ])ui'li|(i in whieh she lived was attaetced hy hostiles. The men. arcordint;- to these stories, were away when tlie attaclv Iteg'an, and the defense fell upon the women. The yirls, with their coiflures half made, seized bows and arrows and ruslu^d to defend the pueblo. The eldest sist(r brother, save that the eyes are round and not crescentic. Like that of another maid called Hehee, who appears in the Powamu festival, this picture has a small beard below a hideous mouth. Tcakwaina Ycaiita The picture of tlie mother of Tcakwaina (yuadta. his mother) iias a general resemblance to that of h(>r son and dauglitei' (Tcakwaina mana). as here shown. She wears a black mask, and lias a wiiite mouth and red beard. Her eyes are lozenge shaped. Her black blanket is decorated with white crosses. She beai's. as a wan-ior syud)ol. an eagle feather, stained red. tied to tiie crown of her head. and cairies a rattle in her right hand. TcAKWMxv Taamu The Tcakwaina uncle has little in connnon in symbolism with anv of the other three; in fact, tliere is nothing wliich suggests the sister. The mask is painted green, with a border of red and yellow; the eyes are black, the beak is curved and pointed. The picture has a repre- sentation of a s(juash blossom on each side of the head and xariegated feathers on the crown. number of helmets bearing the above-described designs. The meaning of the name Humis is doubtful. It is sometimes derived from .Temez. the name of an Eastern pueblo, and some- times from lumiita. corn. The former derivation would appear more reasonable. SIO HUMlS TAAMU* (Plate V) The picture gives a fair representation of the uncle of Sio Humis as personated in one of the dances of Pami'irti. The rounded helmet has a single apical gourd horn, painted black and white at its junction with the helmet. On each side of the head is a symbolic squash blossom, made of a wooden cylinder with radiating sticks connected by yarn. A broad black 1)and extends horizontallj' across the eyes, below which is an elongated snout. The neck has a collar of pine twigs, and to the back of the head are tied black and variegated feathers. The figure has in its hands a yucca whip. The personator parades before the line of dancers with an ambling step, hooting as he goes. .SIO AVATC HOYA (Plate V) Men personating Sio Avatc hoya accompany those representing Sio Humis in the Pamiirti. They are dressed as women and per- form the sam(> part as the katcina maids in some other dances; that is, they accompanied the songs with a rasping noise of sheep scapulse scraped over a notched stick. " For picture of the doll see Journal of .\merican Ettinology nnrl Archeology, vol. n. 1S92. (> Sio (Zufii), Humis (Jemez or humital. taamO (their uncle). BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL.V SIO HUMIS SIO AVATC HOYA SIO HUMIS TAAMU WUWUYOMO MEL10TYPC CO., BOSTON. FEWKEs] KATCINAS APPEARING IN PAMURTI 65 111 the pictures the masks are painted lilark, upon whieli ticld is a zigzag vertical median liand with red borders. Their eyes are stel- late, consisting- of romid spots from which radiate blue bauds. The snout is prolonged, and attached to tiie left of the head there is an artificial s(iuash-llower symbol, while on the right two eagle feathers, with a bundle of horsehair stained red. are tied vertically. Their kilts are decorated with triangular figures like those on womeirs blankets. They have sprigs of cedar in the Ixdt and carry branches of the same tree in their hands. WCWIYOMO (Plate V) Tiie Honani clan at Sichumovi have in their keeping four disk- form masks, the symbolic markings of which resemble those of the sun mask of the Katcina clan. They were not worn in I'.'OO, but in the festival of Pami'irti were arranged, with four Zufii C'alako masks, on the floor in the house of the oldest woman of the Honaiii or Badger clan, in whose keeping they are, forming a kind of altar ))efore which the men danced. The artist has given a lat(M-al view of a man wearing one of these objects. The mask is flat and is divided by a median line into two parts, one green, the other yellow. The chin is painted black; the middle of the face is occupied by a black triangular design from which protrudes a snout curved upward. There are zigzag lines on the«peripherv of the mask, representing- plaited corn husks, in which are inserted two kinds of feathers, three of which are longer than the remainder. There is a fox skin about the neck. The blanket is white, undecorated. and covers a ceremonial kilt, the green border of which appears in the flgure. The figure shows knit cotton leggings and heel bands decorated with stars or crosses. In the left hand is represented the skin meal pouch, and in the right a stafl', both of which the personator is said to carry. The symbolism of the mask as well as that of the dress is so close to that of Ahiil that this being would seem to bear a relation to the Honani clan like that of Ahfil to the Katcina clan. Accompanying Wiiwiiyomo was a figure (not here reproduced) of his warrior companion, Kalektaka, who wears the warrior feathers on the head and a bandoleer over his shoulder, and carries a whizzer, a bow, and arrows. It was pointed out by several of the old Hopi priests that this particular warrior wears the embroidered parts of the sash in front of his waist, as the artist has represented it in his picture, instead of at one side, us is usually the case. 21 KTH— 03 5 66 H( )PI KATCINAS [eth. a.n.x. 2J .SIU CALAKO (Plate VI) This picture represents one of the Zuni giants personated in Sichumovi in July." whose masks were introduced from Zufii bj^ Saha, father of Supela, and are now in the keeping of the Honani clan, of which he was a member. In the personation of these giants, the mask is fastened to a stick, wliich is carried aloft ])y a man concealed by l)Iankets which are extended by hoops to form the body. The head of the figure is surmounted b_v a crest of eagle feathers which are tipped with small breast feathers of the eagle. There are two lateral horns and a protruding snout; a symbol in the form of an arrowhead is painted on the forehead. The eyes are shown as globular, and an; situated on a horizontal black band which crosses the upper part of the face, and around the neck is a collar of l)lack feathers. The ))ody is represented as covered below with a blanket upon wliich are vertical masks representing feathers, or with a garment of feathers, characteristic of these giants, and over this, on the upper part of the l)ody, is a I'epresentation of a white ceremonial lilanket with triangular designs, symbols of rain clouds. The helmets or masks of the Zuni Calakos were displayed at Pami'irti'' with those of "Wiiwiiyomo in the ancestral home of the Honani clan. to which they 1)elong. HELiLt;:LtJ (Plate VI) The figure of this Ivatcina as drawn ))y the Hopi aitist has two horizontal eagle feathers attached to the head and a cluster of red feathers and hair hanging on eacli side, which is a very uncommon feature. The figure has a nioimtain lion skin around the neck, and is repre- sented with yucca whips in the hands. The rows of small tin cone or shell rattles (called helili'dii) along the lower rim of the kilt, shown in the picture, have probaV)ly led to the name by which it is known. ( Plate VI ) The symbolism of Woe katcina is a chevron across the nose, a .sym- bolical design identical with that of the eagle, and figures of artificial flowers on the head. Two persons, a man and bo\', represented the Woe katcina in a Bufialo dance in the winter of 1899-1900. ti Fordeseription nf iliis dance, see Fifteenth Annnal Report of the Bureau of ,\nii'rii-an Ethnology. 18117. p. SOet-seq. ^'Thib was highly ajipropriate, as this is a Zuni danee and these masks were derived from Zuiii. BUREAU Oh AMERICAN ETHNOLOGY TWENTY-FIRST ANNUA! Rrpnur SIO CALAKC WOE HELILULU .^^ € \ Vi^ -K '-^ \J ^ uy / WOE AND TCUTCKUTU ^^\> HEUiOTvPE CO., eOSTON. FF.WKES] KATCINAS API'KARING IN PdWAMU 67 The Oiig'le i.-i .■>ynil)olic of the sun or .sky yod, ami its appeariincc in a Butialo daiK-e is appropriate, since the Butialo girl wears a sun sym- bol on iicr back. WOE AM) TCITCKUTU (Plate VI) Another picture represents Woe and two yluttons as they appeal' in one of the (lances. The gluttons" liodies are painted yellow and tlicir faces have red parallel liands across the cheeks extending from the eyes and the corners of the mouth to the ears." They have ear pend- ants'' and necklaces of rabbit's tails. Over the shoulder each has a ban- doleer, to which a roll of paper-bread or piki is attached. Two liowis with bundles of food are drawn at the side of the main figure. ^Voe has a chevron design paintetl red on the nose and cheeks, tur(|uoise ear pendants, and sheepskin wig. The legs, body, and arms are colored brown and white. The figure wears a bandoleer and white blanket, with red sash. PowAJir Fkstinal The following personages appear in this festival: Ahiil. Hehce. Katcina inana and Kt-r\van. Heliea. Eototo and Woe. Hehea uiaua. Tuuias and Tunwup. Tela\ai. Hahai wi'iqti and Natacka niana. Pc.iwamu. Tehabi and Tuiiwup taaiuii. Wiiwiiyipnin. Natacka naamii. Atuclc. Kumbi Natacka. Awatobi Sovnk taka. Soyok wiiciti. A\vatiil)i Snyik uui|li. AHUL (Platr Vll) The figure of Ahiil has all the symbolism chai'acteristic of this god when personated as leader of the katcinas in their annual return to Walpi in the Powauul festival. The disk-shaped mask is crossed by horizontal bands painted w liite and black, separating the fai'(^ into a lower part, colored blac'k. and an upper, which is divided into yellow and green zones, the foi'mer being turned to the observer. Black crosses cover these tw'o upper zones. In the middle of the face is painted a triangulai' black figure, and to the middle of the horizontal bands w'hich sepai'ate the chin fi'om the two upper zones there is attached a curved representation of the beak, painted green. The zigzag lines around the periphery of the disic represent plaited corn husks in which are inserted eagle vv turkey feathers, the tips of "The same markings thiit the Tatallkyiimu i>rit*sts bear in the New-lire eereuioiiy. ^ These deeoraticjiis adorn the Tjilaiikyamtl priests. (i8 HOPI KATCINAS [eth. ann. 21 which lire rolored black. The red lines interspersed with these feathers represent horsehair stained red. The reddish-brown Ijody alioiit the neck represents a fox skin, the legs and Inishj- tail of which are indicated. The picture shows a ceremonial blanket or kilt, colored green, with embroidered edge, around the body, and a similar kilt ou the loins. The ceremonial dance sash is represented on one side, hanging down to the right knee. The network leg-covering represents the garment worn by the sun god, and the row of glolndar bodies down each leg are shell tinklers. The moccasins are painted green and the anklets are orna- mented with terrace designs in red, representing rain clouds. In the left hand there are a small meal pouch made of a fox skin with dependent tail, a bundle of bean sprouts painted green, and a slat of wood, dentate at each end, representing a chief's liadge. In the right hand is a stati', on the top of w^hich are drawn two eagle feathers and a few red horsehairs. Midway in its length is tied au ear of corn, a crook, and attached breast feathers of the eagle. HAHAI WUQTI (Plate VII) The picture of Hahai wi'uiti. like that of Kokyan (spider) wiiqti (woman), has eyes of crescentic form. The hair is done up in two elongated bodies which hang by the sides of her head, and she has a bang of red horsehair on the forehead. She wears a red fox skin around her neck, and to her waist are tied two sashes, the extremities of which, highly embroidei'ed, are shown in the picture. In her right hand she carries a gourd." Hahai wiiqti appears in the kiva exhil)ition of Palrdiikonti. or Ankwanti, when she offers sacred meal to the Snake effigies for food and presents her breasts to them to suckle. The best representation of Hahai wiiqti is at Powamu, when she accompanies her children, the monsters called Natackas. In both festivals she wears the parapher- nalia shown in the figure.'' TUMAS (Platr VII) Tumas is the mother of Tufiwup, who Hogs the children in the Powamu festival. Her mask, as shown in the drawing,'' has fan-like a The mask of the Soyal katcina, Ahiilani, has similar marks in alternate celebrations of the Soyalnii.i. Pictures of the sun have been drawn for the author with similar crescentic eyes, from ivhich it is inferred thai Aliiilaui is a sun god who appears as a bird (eagle) man in Soyaluiia ami that Hahai wiiqti and K For photograph of Hahai wuqti, Natacka naamu. and Soyok mana, see Fifteenth Annual Report Bureau of American Ethnology, 1897, pi. cvi. For picture of doll, see Internationales Archiv fiir Ethnographic, Band vii, pi. i-x, fig. 27. c For picture of doll, sec Internationales Archiv fiir Ethnogrpaphie, Baud Vll. pi. xi, fig. 41. Both Tumas and Tuuwup have several aliases in different Hopi |iueblos; at Oraibi the latter is known as Ho katcina. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. VII AHUL HAHAI WUQTI TUMAS TUNWUP HELIOTVPE CO., BOSTON. FEWKEs] KATCINAS APPEARING IN POWAMIT ^9 append.iges iiuulc of crow iVatlK'i's on each s\dv. On the top of the head arc parrot feathers and l)reast feathers of the ciiyle. The edge of the mask is suri-ounded ]>y woven yarn colored black and red. The face, which is painted hlue, is almost covered hy a triangular black figure rimmed with white occupying the position of the mouth. A fox skin is about her neck; she wears a woman's decorated blanket, and carries a meal phupie in hei- hands. When the flogging of children takes place at Hano, Tumas stands at the foot of the kiva ladder while her two sons, called Tufiwu]), ])erform this act. TUNWUl' (Plate VII) With the picture of Tumas the Hopi ai-tist has also introduced tigui-es of her two sons. Tufiwup, as they appear in the child-flogging in Powamu. Tufiwup has a white mask with black, prominent eye>. An arrow-shaped figure is painted on the forehead, and thm'e is a horn on each side of the head." The mouth is large, of rectangular shape, and there is a fox skin about the neck. The body is painted black M'ith parallel \<'rtical white markings. A belt made of ears of ditfercMit-colored corn strung together girts the waist. The kilt is made of a fringi^ of red horsehair, and the heel bands ar(> of the same material. Tliere is a yucca whij:) in each hand. Details of the cei'emonial Powamu child flogging at Walpi and Hano vary somewhat. In the llano celebration an altar is made in the kiva at that time by the chiefs, Anote and Satele, both of wliom place their oiEcial badges upon a rectangle of meal drawn on the kiva floor. Into this rectangle the children tire led by their foster parents and flogged in the presence of the inhabitants of the pueblo. The two floggers, Tuilwup, stand one on each side of the figure made of meal, holding their whips of yucca. As tliey dance they strike the boys or girls before them as hard as they can, after which the}- pass the whips to a priest standing by. After each flogging the yucca wdiips are waved in the air, which is called the puriricatit)n. After the children have been flogged many tidults, both men and women, present their Ttared bodies, legs, and arms to the blows of the yucca whips. In a dance in the AValpi kivas, at the opening of the Powamil festivid, in which fifteen or twenty Tunwui)s were personated, se\eral of theii numiier, as well as spectators, were t(M'ri])ly flogged on bare backs and abdomens. As the figure of Tunwuii is a conspicuous one on the altar of the (^The sjTnbolisni of Timwup resembk-s tlint of Calako. whom tin* authlos. it is prolxil)l(' that this super- iiatunii lu'iiio- was introduced from a ruin called Kicuha. once inhabited ))y the Katcina i-lan. The foliowin.i;- heina's form the Tunwup uroup. personations of the ancients of t'le Katcina clan: ■runwup taaikti (men). Tumas (mother of Tunwup). Tuawup taamu (their uncle ). TEH.4BI AND Tl NWUl' TAAMU (Plate Villi A drawing- of a mudhead clown hearing- on his back a tigure resem- bling Tunwup was identified as representing Tehabi. These two were accompanied by a third figure called Tunwup taamil (Tunwup. their uncle), the «hole picture representing an episode in one of the ceremonies. Tunwup's uncle has a green mask, two horns, great gog-o-le-eyes. and a black band with upright parallel white lines across the face. The figure is bearded and has a fox skin about the neck. The body is daubed black, but wears a white ceremonial kilt with red and black border, which is tied to the waist by a large white cotton kilt. Like his nephew, he cai-rios yucca whips. KKKWAN AND IvATCINA MANA (Plate VIII) These two ligures illustrate one of the most beautiful incidents in Pow-aniu. when the })eans which have been artificially sprouted in the kivas are brought out into the plazas and distributed. The two tigures represent mah' and female persons, and between them is a flat basket in which are carried the bean sprouts which have been grown in the kiva. Kerwan lias a green mask with eyes and mouth indicated by black crescents. On the top of the head there are two eagle tail feathers and a cluster of parrot and eagle breast feathers. The female figure has hair hanging down the back, a yellow masquette wnth red horse- hair before the face, and an eagle breast feather on the crown of the head. She wears a woman's blanket tied al)out the waist with a large cotton belt, the whole covered by a white l)lanket. 80T0K0S (mOXSTKR.S) Thi^ name Soyoko is applied to certain monsters called Natackas, which appear in Powamii. There are threi' sets of Natacka masks on the East mesa — one in Hauo. in the keeping of the Tobacco clan, now hanging- in a back room of Anote's hous(>: another in Sichmnoxi: and a third set in ^^'alpi. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. i^HS> ?U0X'| ¥ k s TEHABI TUNWUP TAAMU KERWAN AND MANA MELIOTYPE CO., BOSTON. FEWKEs] KATriNAS APPEARIXG IX PoWAMT' 7l Those Natiickas aro undoubtpdly derivod from castcrii jvaolJos, for they are represented at Zuni tiy tht> so-called Nataeko. wiiieh tlii'v elosely resemble in syndiolism. They wei-e inti'oduei'd into Tusavan by the Taiioaii colonists, the Asa and the Hano clans, the Mis(> clans ai'e not represented there. Besides the Soyoko or monsters which reu-ulai'ly appear in the Walpi Powamu. thert' are other similar bf)uics whicli make occasional visits. Two of these, called Awatol)i Soyok taka and Soyok \viu[ti, were derived fi-om Awatobi. one, Atocl(\ from Zuni, and one. Tca1)aiyo." is of utdiiiown derivation. All apparently have the >ame function, but thei'e is only a remote similarity in (heir sMubolism. The name Soyok or Soyuku, given by the Hopi to the Xatackas, is linguistically a Kei-esan word, and as the mythologic conceptions and objective symbolism are very similar in the two stocdcs, we mav regard the Hopi being as a derivation from the Keresan. The fact that these personages are found in tlu> Ilopi pueblos where there are other evidences of incorporation from eastern pueblos tells in favor of the theory that they were brought to Tusavan from eastern pueblos. In the personation of Natacka we find also a person called naannl. their father. The following list includes the varieties of these jicr- .sonations: Nanatarka tatakti (males). Nauataeka civaamu (their sisters'). Natacka wiiqti (mother). Xatarka naamii (their father). Natacka Naa.ml' (Plate IX) The father as tigured by the artist has on the head a crest of turkey tail feathers and two eagle feathers, each tipped with a red breast feather. He has a goggle-eyed black mask with a tritid symbol on the forehead and a curved horn on each side of the head. The father of the Xatackas apjxnirs at Powamfi with their sisters and Hahai wi'iqti, and the three visit all the houses of the pueblos.'' During these visits Hahai wiiqti carries on a conversation with inmates of the houses in a falsetto voice, and gives to the men f>r bovs a mouse trap made of yucca tiber. and a stick, telling them that in eight days she will return with her children, the Xatackas: that they must trap game and procure meat for these when they com(>. To the woman of the house Hahai wiiqti gives an ear of corn. t(dling her to grind it and have meal and bread for the Xataeka.s when they return. " The mask is owned by the Snake clan. Atocle at Zuiii is sometimes eall^'il Soyok. I' There are three groups, one for eaeh pueblo on the East mesa. 72 H()l>r KATCINAS [kth. ann. 21 Kr.MHi Xatacka (Plate IX) Tho black Natocka has a })lack nuiNk with goo^gle eyes and with a green arrowhead on the forehead. It has two horns, one of which the artist has represented, and a crest of conventional eagle wing feathers ris- ing from a bunch of l>lack feathei's on the back of tho head. A fox skin hangs al)out the neck. Kumbi Natacka wears a l)uckskin garment over a calico shirt, and carries a saw in one liand. a hatchet in the other. Tlie lilack o))jects hanging over the shoulder are locks of hair, from which depend eagle tail feathers. The small tigure accompanying Kumbi Natacka represents a Hehea katcina, two or more of which go with the Natackas in their begging tri)) through the pueblos. The body is covered with phallic symbols, and a lasso is carried in the right hand. The leggings are of sheep- skin stained black. The face has the characteristic zigzag symbols of Hehea." KUTCA Xatacka (Plate IX) The white Natacka resembles the black, save that the mask is white instead of black. He also carries a saw in his right hand, and a yucca whip in his left. In the personations of this Natacka the men, as a rule, carry bows and arrows in their left hands. There are also Natackas of other colors which the artist has not figured. Natacka WUciti, hr Soyok Wuuti (Plate X) Soyok wi'iqti '' has a large lilack mask with great yellow goggle eyes, and red beard and hair, in which is tied a red feather, symbol of death or war. She carries in one hand a crook to which several shell rattles (mosilili) are attached, and in the other a huge knife. She is much feared by the little children, who shudder as she passes through the pueblos and halts to threaten with death those she meets. She appears at Powanul at about the same time a,s the Natackas, l)ut does not accompany them. The episode illustrated l)y the tigure shows an interview of the Soyok woman and a lad who is crying with fright. The woman has demanded food of the boy, and he offers a rat on the end of a stick. The bogy shakes her head, demanding a jack rabbit which the boy carries in his right hand. "For figure of the doll see Internationales Arcbiv ftir Ethnographie, Baud vn, pi. ix, fig. 30. f> Soyok from skoyo, a Keresan word meaning monster or bogy. FEWKEs] KATCINAS APl'EAKINO IN POWAMT 73 Natac'Ka >Iana The sister of the Natiickas, called also Natacka mana and Soyok mana," accompanies her l)rothers on their begging- trip through the pueblos of the East mesa. Her picture represents a person with black mask and white chin, and with hair arranged in two whoi'ls ()V(>r the ears, as is customary with maidens. She has round, green eyes, a square mouth with red teeth, and a lieard. On her back she cari'ies a basket suspended 1>3' a band which passes across her forehead. Tn this basket slie collects the meat and liread which the Natackas obtain from the different households. Her clothing is a woman's blanket, over which is thrown a liuckskin. and she carries in one hand a large knife. HEHEA (PUite XI) Hehea katcina, like many others, may be personated without kilt or ill complete dress. In the former <'ase a sheepskin replacing an old-time l)utt'alo skin is hung over tlie shoulder and phallii' em))lems are painted on arms, legs, and body. The mask is decorated with the zigzag marking on each cheek. In this form Heliea appears in certain kiva exercises at the ceremonial grinding of meal l)y the Ana katcina naanas. We also tind him associated witli the Corn maids and with the Natackas. The phallic symbols are depicted on the bodies of the Wiiwiitcimtii and Tataukyamii in the New-fire ceremony, and there are otlier evidences wliich associate the former with Heliea. A picture of this form of Hehea was drawn, l)ut lias not been repi'o- duced. It represents a large and small Hehea. each with character- istic zigzag syml)ols on the face and with oli!i(pie eyes and mouth. Both liave phallic symbols on liody ami limbs, and wear aititicial flowers on their heads.'' The body has a sheepskin covering stained black and leggings of same material, which ha\ e replaced buffalo skins formerly used for the same purpose. Each I'arries a lariat, the use of which is explained in the account of the visits of the Natackas on tlieir iiegging trips to different houses. Another picture of Hehea, which also represents a jtrimitive con- ception of this personage, has a kilt and the elaliorate dress in which he sometimes appears in ceremonial public dances. It is re])idilured in plate XI. « This part is taken by a lad. Fur iiietiire of the doll see Internationales .\rehiv fiir Etluiotjraphie, Band vii, pi. ix. '•Compare this artificial flower with that of the Whwiitcimtl'l society. The nienilier^ nf Ijoth this society and the Tataukyanu'i have similar iihallie symbols painted on body and limljs. Font pic- ture of the doll, see Internationales Archiv fUr Kthnographie, Band vii, pis. vii, viii, figs. IG. 18. I i HOPI KATCINAS [eth. ann". 21 llchca is ovideiitly an ant-icMit katciiui," and from his app(>aranco in many pi'iniitive ceremonies, pul)lic and secret, we may regard him as connected with a very old ritual. The AViiwi'itcimtu priests in the New-tire celehration at Walpi often decorate their faces (masks are not used in this rite) witii the symbols of Hehea. and he is intimately associated with Corn maids (Palahiko mana) '' of the Mamzrau festival. HEHEA MANA (Plate XI) The Heiiea mana. sister of Hehea. accompanies the Natacka group in Powamu. Slie is represented ))y the artist with the character- istic coiti'ure of a maiden, and has the same zigzag facial lines as her brother. On her arms are the same piiallic synd)ols. and in her hand she carries a lariat. If any one refuses to grant the reqriests of the Natackas for meat or food, both she and her brother tiy to lasso the delinci'uent. HEHEE (IMate XI) This figui'e represents a warrior maid who sometimes appears in Powamu. There is such a close resemblance between her and Tcak- waina mana (see page (33) that they would seem to l;)e identical person- ages. The reason for her unfinished coiti'ure is given in the account of the Tcakwaina maid. AWATOKI SOYOK TAIvA O'latc XII I The massacre at Awatobi took place just two centuries ago, but there are several katcinas surviving in AValj^i which are said to have been derived from that ])ueblo. Among these may be mentioned two bogies called Soyok taka and Soyok mana, male and female monsters. These are occasionally personated at Walpi. and. as their names imply, originally came fi'om Awatol)i. Soyok taka corresponds with Xatacka, and probably lioth originally came to Tusayan from eastern jnielilos. Soyok taka wears a mask without distinct symbolism, and has a protuberant snout, with teeth made of corn husks. He has goggle eyes and hair hanging down over his face. His garment is a rabbit- skin rug, and, like Natacka, he carries a saw.'' On his Ijack hangs a basket containing a child whom he has captured. (( Perhaps dL-rived from Awatobi. '•The Corn maids have several different names, varying with clans. For picture of doll in wliich this association appears, see Internationales Archiv ftir Ethnographic, Band vii. pi. x, lig. 31, '■ A modern innovation in l>otli instances. < < I < < < X UJ X BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XIII TCABAIYO ATOCLE HELIOTYPe CO., BOSTON. FEWKKs] KATCINAS API'EAKIXCJ IN I'OWAMU 75 AWATdlSI SdVOK ■\\fQTI (I'Ullr XIIl The figure of tlie A-watohi Soyok woiiiiin dirt'ers hut little from that of the Walpi, but has ])r()inii\eiit eorn-liusk teeth and two white parallel l)ars on each clieek. These two syiiihols were in fact said to distinguish the Awatobi from tlie Walpi Soyok wiiqti: s(>\eral priests ealled attention to the ditfereuces when the pictures were shown them. TC^ABAIVO (I'lutf XIII) Teabaiyo is still another of the bogy gods. The mask bdony-s to Hofiyi. of the Snake elan, who always personates this being. The picture represents him in the act of seizing a small bo\- wdio. from the zigzag marks on his face and the sheepskin Itlanket. mav be a Hehea ciiild. Tcabaiyo is threatening to kill thi' boy with the great knife which he cai-ries in his left hand. In the picture the bhu'k mask has a long swollen proboscis. The eyes are i)rotuberant. and there is a broad- headed arrow in the middle of the forehead. A white crescent is l)ainted on the cheek. Feathers of the eagle wing form a fan-shaped erest. and a bunch of feathers is tied to the back of the helmet. Tcabaiyo wears a fox skin alwut the neek. Feathers of the eagle tail are attached to his upper arm. The red-colored garment repre- sents a buckskin: that part of t]\o. dress in the form of a white man's waistcoat is an innovation. Arms and legs are spotted with black dots and the breech clout is h(dd in place by an embroidered sash. Tcabaiyo oc<'asionally appears in Powanul and his symbolism has a close likeness to that of other Natackas or Soyokos. Though li<> is referred to the Soyoko or Natacka group, he is su[)posed to be derived from a ditferent (dan, and he beai-s a name characteristic of that clan. ATOCI.K (Plate XIII) There is still another of these Soyokos (monsters) whose functions are nearly the same as those of the sister or mother of the Katackas. This ])ersonage has a Zuili name, .\tocle." which betrays her origin. Atocle is an old woman, personated by a man, who goes about the Zufd pueblo frightening children in mu(di the same way that Soyok wiiqti does at Walpi. 'iTlii- actions of tliis iier>.m at Zufli are described in the Journal of American Ktlincil..!;.v and Arolieology, vol. II, 1SH2, where she is called au old scold. 76 HOI'I KATCINAS [eth. ann. 21 The Hopi variant, as shown in the picture, has a l)lack hclniet with projecting tiat snout, and a mass of hair to which is attached a red feather. In one hand is a bow and arrows, in the other a knife, suggesting- weapons for her function. She is accompanied by a chjwn, who holds her back Vjy a lasso tied about her waist. so wi:qti (Plate XIV) So wi'iqti, Grandmotlier wonjan, is here represented by the Hopi artist as chxsj^jing hands with her chikl, a Powamu katt'ina. On each cheeiv there is a red spot, and in her liair is an artiti"ial flower. She carries on her back Hchea, her grandchild, as the zigzag marks on his face clearly indicate, a?id has a pine Ijough in her hand. The fact that her grandchild has Hchea symbols would seem to refer her to the group to which the latter and his sister belong. MASAUfi (Plate XIV) The picture of Masauii has a round helmet decorated with spots of difl'ei'ent colors. At the top of this helmet there are many twigs, to which prayer feathers (nakwakwocis) are attached. There is a deco- rated kilt around the neck, and a rabl)it-skin rug, shirt, and kilt about the body. The legs and arms are painted red and spotted black. The two rings on the breast arc parts of a necklace made of human bones. The flgure carries a yucca whip in each hand. EOTOTO (Plate XIV) This is one of the most important katcinas, and is very prominent in several celebrations. The artist's pictl^re of Eototo has a white head covering, with small holes for eyes and mouth, and diminutive ear appendages. There is a fox skin about the neck. The blanket is white, and is worn over a white kilt tied with an embroidered sash, the ends of which are seen lielow. The flgure also has knit hose and heel bands. In the left hand there is a skin pouch of sacred meal and a chief's badge" (moilkohfi), while the right hand carries a liundlo of sheep .scapuhe and a gourd bottle with water from a sacred spring.'' Eototo is one of the most prominent masked personages at Walpi 1 See Journal of .\merican Ethnology and Archaeology, vol. ii. 1S92. For yjicture of doll, see Inter- nationales Archiv fur Ethnographic, Band vii, pi. ix, fig. 24. /' Tlie use of this water and sacred meal is described in the Journal of ,\merican Ethnology and .\rcha-ology, vol. ii. 1S92. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XIV POWAMU MASAUU so WUQTI EOTOTO MELIOTYPE CO.. BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XV ''AW IK HELIOTVPE CO., BOSTON. KEWKE9] KATCINAS APPEARINCi^ IN POWAMU it ill the eelebnitioii of the i)i_'i>artur(' <>f the Katt-iiuis. On the l:l^t iiioniing of that festival he i.s accompanied by three other katcinas who nmrcli around tlie kiva entrance, holding conver.satioii with the chief I)elow and receiving- oti'ering-.s, as has been described elsewliere." 'I'lie god Eototo was introduced from the old pui'blo, Sikyatki, and his old mask or helmet is in the keeping of the descendants of the Kokop family, which once inhabited that pueblo. The close similarity in symbolic designs to Masauu, also a Sikyatki god, shows that the two names are virtually dual appellations of the same mythological conception, but that they originated in this pueblo is not yet proved. One of the most interesting pei'sonations of Masauu appeared in Powamu in ll'no, when a man represented this god in the tive Walpi kivas. He wore a helmet made of a large gourd, pierced with openings for eyes and mouth and painted ])lack with micaceous heiua- tite sprinkled over them. He and a companion carried old-fashioned planting sticks and imitated planting, while about twenty unmasked men, representing a chorus called Maswik'' katcinas, some person- ating males, others females, danced and sang about them. At the close of the personation in each kiva, the representative of iMasauii was loaded with prayer oti'erings. This archaic cere- mony was regarded with great reverence and was shunned by all save the initiated. KWAHU (Plate XV) Kwahu. the Eagle katcina, is figured in the drawing with an eagle's head above the helmet in a way that recalls an Aztec picture. The characteristic symbolic marks of certain birds of prey, as the eagle and hawk, are the chevron marks on the face, which are well shown in this picture. In personations of this and other liirds the wings are represented In" a sti'ing of feathers tied to the arms, as shown in the picture. PALAKWAVO (Plate XV) The symbolism of Palakwayo, the Red Hawk, is similar to that of Tiirpockwa, l)ut there is no bird's head above the helmet. The figure also has thi; moisture tablet on the back. In each of the outstretched hands is carried a bell. v'si>SipssS^~-' ^-^' TOTCA MONWU WUQTI HELIOT^PE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWFNTY-FIRST ANNUAL REPORT PL. XVII SALAB MONWU TURPOGKWA HOTSKO YAUFA MELiOTYP£ CO., BOSTON. KEWKKs] KATCINAS AITEARINO IX I'OWAMU 79 .MoNWr Wl'l^TI I Plate XVli Tile Owl woman and liri- two youui;' aiv tiu'uriMl in this picture, and need no explanation additional to that ai\en of the()wl katcina w itii whom she is ass(.)ciatr tiuthor c;ui not identify it. Tii;i'<)(ivw A (Plate XVII) The })ieture of this bird lias ;i helmet surmounted by a bird's head, like that of the eagle, and ti l)liick chevron on the face. The beak is long and blender. Tiirpockwa, like many other birds, has a moisture or sun t;U)let on the back, the horizontal plumes of which show on each side of the neck. Th(^ personator's arms, here extended, have attached feathers lik(> wings. The dress ;uid other ptiraphernalia shown in the tigure can luirdly be regarded as chai'acteristic. VALPA (Plate XVII 1 Yaupa, the Mocking Bii'd, has a lielmet painted white, with a tri- any'ular design on the face, t" the sides of wdiicli ringdike ligures are attached. The beak is long and slender. ;ind tlicre are clusters of bright parrot feathers on the top of the liead: indications of the wings are shown in the l)lack lini's tdong tlic tirnis. The spots on the T)ody represent feathers. 80 Hon KATCINAS [eth. ann. 21 H()S]'(1A (I'lutc XVIII) H(is])oa. the Road Runner, as sliown in tlie picture, has a green helmet covered with rows of Idack and wliite crescents, a short ))eak, and stellate eyes. On the back this liii-d lias a painted skin stretched over a framework, called a moisture tablet. To each upper <'orner are attached two feath- ers, which project horizontally, and alony the edges is a string with attached horsehair stained red. There isaHute in one hand, a rattle in the other. The garments are a certMuonial kilt, girdle, and embroidered sash. I'ATSZRCI (I'late XVIII) Patszro. the Snipe katcina, has a figure of the snipe painted on the forehead, a long, slender ])eak, and semicircular markings on each cheek. These markings consist of white, red, and yellow bands, the first furnished with a row of black wings. The lK)dy is naked, painted white on the ventral, green on the dorsal side. The tail feathers are tied to the b(dt in such a way that their extremities show behind. The spots on the body represent small downy feathers attached by means of giun or some sticky substance. KOYONA (Plate XVIII) Koyona, the Turkey, has a green-colored helmet, with long extended beak and Ijright red wattles, which are made of flannel cloth. The wings and tail are made of feathers attached to the arms and belt. There are many small feathers attached to the body with gum. KOWAKO (Plate XVIII) The picture of Kowako, the Chicken katcina, has a red com1> and wattles; the bodj' is painted red on the dorsal, white on the ventral side. The personator wears a cei'emonial white kilt with embroidered green liorder worked into rain-cloud symbols. The wattles and comb are made of red flannel, and feathers are tied to the arms for wings. The figures of l)oth Koyona and Kowako (Chicken) which the Hopis made are more realistic than the personations which were seen by the author, although the latter wetir elaborate masks, with wattles, comb. HCSPOA PATSZRO KOYONA KOWAKO H£LtOTYPE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XIX MOMO TETANAYA HELIOTVPE CO.. BOSTON. FEWKEs] KATCIXAS AFI'EAKINO IM FOWAMU 81 and l)cak, whifh are tine imitations of the heads of these ))iii|s. The realism of these masks, as compared with the conveiitionalism of tlie masks of Patszro, Kwayo, and others, woukl indicate tlie later intro- duction of Koyona and Kowako into the katcina cult. MOJIC) (Plate xrX) Momo. the Bee Icatcina, has a yellow head with lilaclc crescentic bands extending' on each sick> from tiie glohnlar eyes, 'i'lie l)ack of the head is banded yellow and gi'een. and on the crnwn th(>re arc pedunculated l)odies arranged in a row. with two long, stiff, black projections representing antenn;e. There arc also feathers on the back of the helmet. He carries a miniatui'e bow and arrows. Tn the dance he imitates the hum of a bee. and goes from one spectator to another, shooting the blunt ari-ows at them. To still the ci'ies of children, due to mere f'ight, the Bee katcina squirts a little water on the supposed wound." TETANAVA (Plate XIX) The picture of the Wasp katcina has body. legs. arms, and mask painted with parallel lines of green, brown, red. yellow, and black. There are two straight x'crtical horns on the head and a long slim prolioscis. also banded with black and white. This ))eing is (ndy occasiomi!l\' personated in the winter ceremonies. TELAVAI (Platf XX) On the morning of the last day of Powamii. the beans which have sprouted in the kivas are plucked u\) and disti'i))uted by masked persons to all the people in the pueblos, who boil and eat them as a great relish. Each of the nine kivas delegates two or more men to distribute the sprouts grown in that kiva. From the fact that these men distribute the bean sprouts at early dawn, they are called Telavai (Dawn), although they represent Male, Owa, Tacab, or others. There are in the collection a number of paintings to which this name was given which did not appear in the Powamu in IIHIO. The distinctive symbolism of Telavai is a rain-cloud design on each cheek, and eyes that are each repi'esented by u band having one end curved. There are four horizontally arranged eagle feathers on top of the helmet, sui'mounted b_v a cluster of \ariegated feathers. (' In 1900 a small syringe was used for this purpose. 21 ETH— ("3 6 82 HOPI KATCINAS [eth.ann. 21 (Plate? XX, LXIin The Huiirc of Owa has a helmet mask colored green, with yellow, red. and hiack lines drawn diagonally across the cheeks. The .snout is protiilx'rant and the eyes are represented by })lack bands. The hair hangs down the Itack. Parrot and eagle feathers are attaehefl to the crown of the head. The Ixxly is painted red, and there are parallel _vellow bands on body, ai-ms, and legs. The ceremonial kilt alxnit the loins is tied by a woman's belt and emin'oidered sack. A fox skin sometimes depends from the rear. Under the right knee is represented a turtle-shell rattle, and the figure has moccasins and heel bands. Owa carries a bow and arrows in the left hand, and a small goui"d rattle in the right. These are the presents which this being commonly makes to children in the Powanul festival. MALO (Plate XXI) In a dnnving of ]Malo katcina the artist has represented the main symbols of this being as he is seen when personated in dances. The face is crossed by an oblique medial lyand, in which are rows of spots. The face on one side of tliis band is painted yellow, on the other green. The figure has a representation of a squash blossom on the right side of the head and two eagle feathers on the left, to which is attached a bundle of horsehair stained red." HUMIS (Plate XXI) The figure of Hiunis katcina shows a helmet with a terraced tablet, symbolic of rain clouds. To the highest point are attached two eagle feathers, and to each of the angles of the lateral terrace a turkey tail feather and a sprig of grass. The whole tablet is rimmed with red and painted green, with designs upon it. Symbols of sprouting corn and terraced rain clouds appear on the Hat sides. The face of the helmet is divided medially by a black band, in which are three white rings. On the right half of the face, which is blue, there is on each side of the eye-slit a symbol of the sprouting squash or gourd, i-eplaced on the left side of the face by small symbols of rain clouds. Ilumis has a collar of pine boughs, sprigs of which are also inserted in the armlets, the belt and the kilt. The body is smeared with corn smut, and there are two pairs of crescents, painted black, " For flesuription r)f Malo katcina. see Journal of American Etlmologry and ,\rcha?olog7.'. vol. 11, 1892. For X)icture of the doll, see Internationales Arehiv fiir Ftlui"i;rrii»hic. Band vil, pi. viil, fig. 21. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XX TELAVAI OWA AND MAN A HELIOTYPE CO.. BOSTON. FEWKES] KATCINAS API'EARING IX PoWAMU 83 on the ahddiiKMi. lliiniis carries a rattle in the I'iylit liand anilas|)rie- of ])ine in the left. A small lilaek stick is tied to his left w rist. The two Hi^'ures which accoiiipuny Ilumis rejjresent llano clowns. who are accustomed to ainus(^ the audience during- the celeliration of the dances in which he appears. Each clown wears a cap with two straig'ht horns made of leather, with corn husks tied to the tojjs. The horns are handed alteiMiatelv black and w hite. as ai'c also the hodv. ai'uis. and legs. The figure to the left has a howl tilled with Hopi wafer bread hefoi'c him: the one at the right carries a roll of the same in his right hand. The name Humis is supposed to have been deri\-ed from the jMieblo Jemez in New Mexico and to be th(> same as the Zufu llemacikwi, a dance which is ordinarily celebrated in summer. TIDPI A\ATC IIOYA (Plate XXI) The Ilopi Avatc hoya acconijtanies the Humis katcina. and. as niav be seen by consulting tlie pictures, diti'ers widely from the Sio (Zufu) Avatc hoya. The mask is painted black, with white rings: the l)ody. arms, and legs, are painted red. with white rings on the bodv and arms, and with black rings on the legs. The mouth and eyes arc represented by green rings. He wears cones made of corn husks in his ears and curved feathers on the head." HIHUAX (Plate XXI) The pictures of Huluian I'epresent beings with a characteristic gait, who appear in Powamu, when they distribute gifts from one of the kivas. They wear sheepskin caps and necklaces of UKjsaic ear pendants. They should not be confounded with the Barter katcinas. who trade dolls, etc.. in certain festivals. Their symbolic markings are a checker band of white and colored squares covering the, helmet. NfTAK (Plate XXII) 'J'here are three picttires of Niivak. the Snow katcina. two of which represent male personages and one a female. The latter is called the Cold-bringing woman, and is possibly mother of the formi'r. This personage* is regarded by all the Hopi as a Hano (Tanoan) katcina, and the dance in whicii be figures is said to have been derived from the far east. " For picture of doll, see InteniiitionHlus Archi\' liir Kthnujiriipliif. Ban road from Keams Canyon, there is a large spring ealled Mofiwiva. wliicli is saered to the Plumed Snake of Hano. In the March festival, efhgii's of this monster are carried to this spring, where certain ceremonies are per- formed similar to those which the Walpians observe" at Tawapa. A yeai- ago (1899) this spring, which had become partially tilled with sand, was dug out and walled, at which time an elaborate masked dance representing Niivak katcina was performed near it. This intimate association between raliilukofi (Plumed Snake) and Xiivak (Snow) appears on a mask of the latter, presently descril)ed and figured. The picture of one form of Snow katcina, shown in the accompany- ing figure, has rectangular terraced designs on the back of the head and zigzag sticks representing lightning snakes on the upper edge. The ligure wears a white ))lanket re\ersed. The picture shows the stitches of the embroidery on the lower margin. A second figure of the vSnow katcina, on which the predominant color is green instead of white, is readily distinguished from the former by figures of snakes" hciids painted on each cheek. It has the same four lightning symbols on the head and two eagle tail feathers. This figure wears an ordinary dance kilt, embroidered with rain-cloud and falling-rain designs, and held in place by a girdle. It carries a tlute in one hand. (IMatL- XXII) The Cold-i)ringing woman, who is connected with the Niivak or Snow katcina. is claimed by the people of Hano as one of their supernaturals. She is depicted as wearing a white mask with a red spot on each cheek, a small beard, and a red tongue hanging from a mouth which has prominent teeth. She has ear pendants, and a red feather is attached to the crown of her hoad. There is a fox skin al)out her neck, and she is clothed in a white blanket, tied with a knotted girdle. POM'AJlf (Plates XIV and XXII) On the morning of the last day of the Powamii festival there are dances in the kivas in which participate unmasked men called Powamu katcinas. a figure of one of whom is given in the accompanying plate. oFor a description of these, see Journal of American Folk-Lore, vol. vr. 1893. ''Tlif Hano name, Imbe.wiya, which is applied toYohozro wtiqti, means grandmother, possibly the Snow katcimi's grandmother. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXII NUVAK YOHOZRO WUQTl POWAMU HEUIOTVPE CO., BOSTON. 3UREAU OF AMERICAN E^HNOLOGV TWENTY-FIRST A\.\UAL REPORT PL, xxill WUKOKOTI KOHONINO HELIOTYPE CO., 803TON. FEWKES] KATCINAS APl'EARIISrO IN POWAMU 85 These men -w-cur in their hair a iiuinher of artificial tiowers. made of painted corn shucks. The bodies of tiiese mm arc jjainted, but otherwise they wear no distinctive dress or paraphernalia. WIKOKOTI (Plate XXII 1) This figure of Wulcokoti (l>i,u- Head) lias a black face with protrudino- snout, two hitin-al horns, and prominent globular eyes. The artist represents one of two Ijeinys who roam thi-ouu'h the pueblos in the March festival, hootiny- \vhcre\cr they yo. It is one of many beings of the same namt> who appear in the Fcliruarv and March fes- tivals. The personators carry bundles of sheep scapuhe, which in late years have been substituted for tliose of deer. KOIIONINO (Plate XXIII) This figure " represents a katcina derived troni the Havasupai (or Kohonino) Indians engaged in tmimated conversation with a man of the same trilie. The mask has a headband, on each side of which is a horn wrapped with red and black calico. The marks crossing the headband also represent variegated cloth. Two eagle feathers arise from the head, and to the top of the feath- ers are attached red balls representing fruit of the prickly pear. The chin is crossed by oblique bands, colored red ;uid liluc. and (he mouth is triangular in shape. Two red spots, one on each cheek. complete the symbolism of the picture. Tlie accompanying figure representing a Havasupai Indian is unmasked, and shows several characteristic marks. He has a head- band, from whicli rises a hoop, to which are attached two eagle feathers, with ti fragment of red cloth in the n^ar. The coat :ind leggings, like Kohonino garments, tire Inickskin. and there is fringe on the latter. TCOSBUCI A.N1> SOY'AN EP (Plate XXIV) The main figure is said to have lieen derived from a Ynman tribe, as the Walapai, who formerly wore turquoise (tcosliuci) nose ornaments. The artist has represented Tcosbuci and Soytm ep fencing with arrows. The symbolic mtiik of tW former is an hourglass design. The face is painted green, the eyes are of l>rown color with green border. The hair is tied Yuma fashion behind the head. The red ring in the middle of the face represents a turcjuoise. a For picture of ttie doll, see Internationales Archiv fur Etliuographie, Band vii, tig. !.=>. ,S() Ht.lPI KATCINAS [eth. axx. 21 'reoshuci lias l)lack bands painted on the \vU arm and right leg. He wcais a l)lack kilt under a buckskin shirt, and has a ((uiver with arrows. 'L'hc bow is carried in one hand. Sovan ep has a black mask with featliers on his head, lozenge-shaped eves, and small goatee. Both legs and arms are striped witii black bands. His shirt is made of buckskin. >'AKI.\TCOP (Plate XXIV) The figure of Nakiatcop has a crest of eagle feathers on the head, and in most respects resembles the Dawn katcina. The mask used in pT_'rsonatiug this being is said to belong to the Badger clan. KOKOPELLI (Plate XXV) The Hopi call a certain dipterous insect kokopelli and apply the sanir name to a personation said to ha\e been introduced by the Asa clan. The head is painted l)lack and has a white median facial line. The snout is long, pointed, and striped in spiral black and white. On each side of the head is a white circle with diametrical lines drawn in black, and there is a warrior feather on top. Tiie l)ody is black, and girt liy an embroidered sash. There are buck- skin leggings, stained yellow and green. A hump is always found on the back in pictures or dolls of Kokopelli. Theaiithoi- lias ])cen informed that in old times many of these beings appeared ut the same time, but he has never seen the personation. KOKOPELLI .MAXA (Plate XXV) The Kokopelli girl has a slender, protuberant snout painted with spiral lines. She carries in her hand two packets" of food made of mush wrapped in corn husks. LAPf-KTI ^ (Plate XXV) Tlte symbolic marks of Lapiikti are three parallel marks on each cheek, hair of cedar bark, long telesi'opic eyes, and a protuberant snout. He carries a rattle in his rigid hand, a crook in the left, and wears shirt and pantaloons. The picture brings out all these charac- teristics. "Somiiiiki. 'i For picture uf doll, seu liiltTQiitionales .Vrchiv fur r.thnosraphie. Band vii, pi. xi, fig. 40. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXIV TCOSBUCI AND SOYAN EP I pinP I T NAKIATCOP HELIOTVPE CO., BOSTON. 7HNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXV LAPUKTI MELIOTVPE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-f IRST ANNUAL REPORT PL. XXVI MACIBOL PALULUKON AND TATCUKTI HELIOTVPE CO., BOSTON. FEWKES] KATCINAS APl'KAKING IN TALILlKtiNTI »( Palili KoN'i I (Ankwanti) Fk,sti\ AI, IMAClliOI. (I'late XXVI) These two fijiures represent iimskecl men who soiiietiines ujjpcar in tlie Mareh festival ( Anlvwafiti) e:u-i-ving' eftigMes of tiie (xreat SiTpeiit.v with whicli thev apjx'ar to struggle, twisting them aliout their holies and eausing them to make various gyrations in a startling manner. One of the anii.s represented in the picture is a false one. wliieli is hung on the shoulder of the performer, the real arm heing hidden in the bod}- of the serpent efHgy. The man holds the stiek which is the hackbone of the serpent with the hidden hand and with it ini[)arts the wonderfully realistic movements to the scr])ent. Eacli figure wears a buckskin blanket and a mask painted green, across which is a black zigzag band rinnned with white, which in foi-ni resembles the snake symbol on the kilt of the Snake priests. The helmet has two horns and a bunch of feathei's on the top. The backs of the two serpent ettigies dilfei' in color, one being lihu-k and the other brown, but the bellies of both ai-i> white. The triangular symbols on them represent l)ii'd tracks; the doulile i)arallel marks represent feathers. Their heads have a fan-shaped crest of feathers, a median horn cur\'- mg forward, and a necklace t)f feathered strings. The eyes are pronu- nent, and the teeth and tongiu' are colored red. Macibol is another name for Calako. the sun god. and the ei>isode here figured represents the sky god wielding tlie lightning. I'ALi'Lt'KOX AND TATCCKTI (Plate XXVIi There are many rites in the .Vnkwanti in which the etiigies of I'alii- lidvon. the (ireat Snake, play an instructive role. This pii'lure repre- sents the struggle of a clown with (.>ne of these ethgies. as [)ersonated in the March mysti'ry drama. The etligy is made t() rise from a jar on the floor to the ceiling, and when it is thus extended a clown steps up to it and appears to struggle with it; he is finally overcom(\ There are modifications (d' this drama which call for special description." but none of these are repi'esented in the collection n{ ])ictures. FIUURINE.S OF CORN MAI1>P:NS (Plate XXVII) On certain years there is introduced in the llopi mystery drama, Ankwanti, an interesting marionett<' performance which is illustralcd b}^ this picture. The Honani m- Hadger clan of Sichumoxi have two "See A Theatrical Performance sit Wji1|h, rniccudiiiys Wji^hinLiioii A<;i'lciiiy of Scicme, \*ol. u, lyOO, pages 605-629, and pages 4U-55 of tins pji[irf. 88 HOPl KATCINAS [eth. ax.v. 21 tiRST ANNUAL REPORT PL. XXVIII ,« / OWANOZROZRO GOTO (WALPIJ GOTO (ORAIBI) HELrOTVPE CO., BOSTON. FF.HKES] KATCINAS APPEARING IN PALULrKONTI lilankets and no ceremonial kilts. f( )'r( I (Plate XXVIII) There are two pictures of Coto, the Star katcina. one i-epresent- ing the Walpi. the other the Orailii variant; the masks of hoth an> readily distinguished from all others hy the arrangement of the star symbols. The East mesa or A^'alpi Star katciria has three vertical stars attached to the top of the masks, a star painted on the i-ight cheek, and a half-moon on the left. There are also star figures on tin' fore- arms and legs. Four feathers are represented on toj) of tlii' mask and others hang from the elbows. There are yucca whips in the hands. The kilt has a radiating turkey tail feather covering, which has a unique form. The whole face of the Oraibi Star katcina is covered by a single star. It has a string of feathei's extending down the l)aek and a collar of spruce twigs. The body is painted yellow and black and the arms and legs have longitudinal bands. The gai'iuents are painted red, and in the left hand is carried a j^ueca whip, in the right a Ixdl. Red color appeal's to chai-acterize all the paraphernalia. HOPAK AND MANA (Plate XXIX) One of the katcinas which appeared in the Ankwafiti \\as called Hopak (hopoko. eastern), and evidently derives its name from th(^ fact that it came from eastern pueblos. Ilopak was accompanied by a girl being, evidently his sister (civaadta). The distinguishing s_ymbolism is the triangular mouth and the zigzag markings iiround the face, which is painted green. The hair of the girl is dressed in the same way as that of the Zufiis ;ind the Pueblo women of the Rio Grande. Small rectangles in two colors are painted on each cheek. The girl was called sister of the I'iiiikon kat- cina when he appeared in the Ankwaiiti. laii. nan 90 llol'l KATCINAS [ETH. ANN-. 21 KOKYA.N WCyTl" (I'lalc XXIX) "When tlu' Piiukon katcinas danced in the Ankwanti there accom- panied the dancers a personation called So wiuiti. Grandmother wonm and a> tlie i;-i-andniother of Piiukon is Kokvan wiiqti (Spider woni So wiiqti is supposed to Ije another name for this being. The mask is perfectly bhxck, with yelU)W crescentic eyes and white hair. She wears a dark-l)lue blanket, over which is a white cere- monial blanket with rain-cloud and buttertiy symbols. She carries a sprig of pine in eacli hand. Pri'KOX KATIINA (Plate XXIX) The picture of Putikofi katcina* has a Itlack mask surmounted by a netted war Ijonnet. with two eagle tail feathers attached to the apex. There is a small conical extension on top of this bonnet, the usual distinguishing feature of the lesser war god. The figure has a white blanket about the body which is painted black, and wears a white kilt with rain clouds embroidered on the margins. The ho.se are made of an open-worked netted cotton fabric. In the left hand there is a bow and arrow, and in the right is the ancient war implement, a stone tied by a buckskin to the extremity of a stick."' PUfKON HOYA llMatc XXX) The face of Pi'iiikon hoya l)cars the customary parallel vertical marks, and 9. t- One of Ihe^^e impleiuelits ean be .seen ou the altar of the Kalektaka in the Momteita ceremony. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXIX HOPAK AND MANA KOKYAN WUQTI PUUKON KATCiNA MELIOTVPe CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXX PUUKON HOYA PALUNA HOYA rCANAU TUCKUBOT HELIOTYPE CO., BOSTON. FKWKE,-] KATCINAS AITEAKING II. PALrLrKUNTI I'l his hi'other. two vertical marks on each t-iicck, which, liowevcr. are bhiclv instead of white, and th(^ warrior I'eatiier on his licad. lie carries a whizzer in the right hand and a how and arrows in his k^t't. and wears a l)andoleer across his h'ft shouicU'r. His hody and extremities are painted brown and hhick. T(UTKlI?OT (Plate XXX) 1'his is (ine of the numerous horned katcinas. distinguished hy a black lieluu't, white g'Ogg'le eyes, and two bands across the face. They roam about through the puel)los in certain great festivals. TCANAT I Plate X XX 1 Tcanai'i is tin instrllcti^■e pcrsontige. The {lictnre represents him :i> 111' ;n)pears in the Ailkwanti. The mask is tltit and htis eagle feiitliers and two sticlcs similar to those of the AV'upamaii mask radiating from the mtirgin. The brown liodies lietween these rtidiating etigle feathers arc also f(>athers. a bunch of which covers the back of the helmet." The face is destitut" of symbolic markings, but ti stutlctl image of a snake hangs from the mouth. rcaiiiifi ctirries :i slat of wood tuid a meal b;ig reseiiibliiig tluit of the Sntike priests in his left hand, tiiid in his right a crooked stick. Four of these beings tippeared in the Ankwanti. and tlie personation is said to have been originally introduced into Tustiyan by the I'tiktili clan. Wri'AMAl (Plate XXXI) This picture'' represents a being the mask of which has a symbolism recalling that of the sun. The face is tlat. and is divided into three regions by a horizontal and a vertical line. (_)ne of the lateral regions is yellow, the other is green. Tlie chin is black and tliere is a. long- snout slightly curved downward, with tin apjiended piece of leather, colored red. representing the tongue. Around the rim of this ttice. more especially the iijiper ptirt, is a ])laited corn-husk border, in which ai'e inserted ;it intervtils three jiroiuincnt etigle feathers and numerous smaller feathers. The latter tire but portions of a mass which cover the wliole back of the helmet. When Wupamau appears in Powamii or Afikwafiti, he is accom- "Thf masks si-fii in tin- Ank\\anli liave carved Wdoden lizards attached to tlicir foreheads. t'Fur picture nl the t-lull, see llitenialiuiiale.s .Vreiiiv llir Kthuugraptile. Band VII, pi. VI, tij;. ti. 92 HOPI KATCINAS [eth. an.n. 21 panii'd by :i clown carrying- a lasso, which in the picture is fastened around the Itody of the katcina. There are masks of Wupainau in all three villages of the East mesa, and these are all worn in the Ank^vanti ceremony. 3IUCAIA.S TAKA (Plate XXXI) The Bufl'alo youth, as represented in the pictui'e, has a face painted l)lack. with white crescents indicating eyes and mouth. Over his head is a blackened wig made of a sheepskin, which also hangs down his back, replacing the buffalo skin, which was always used when this animal was abundant. To each side of the head covering is attached a horn with appended eagle feathers. Across the forehead is an embroidered fabric like those used for katcina heel bands." The kilt of the Buffalo youth is white, with red and black stripes along the edges; it is tied by a string to which shells are attached. A large cotton belt is now generally used for a girdle. In his left hand the Buffalo youth carries a zigzag stick, represent- inu- liohtnino-, to each end of which feathers are attached. In his right hand he has a rattle decorated with stars. '•' MUCAIAS MANA (Plate XXXI) This picture represents the Buffalo maid, who appears in the Mucaiasti, or Buffalo dance, with the youth mentioned above. She is unmasked, but wears hanging down over her forehead before the eyes a fringe of black hair tied to a string about her forehead. On the crown of her head there is a bunch of parrot and eagle breast feathers. A wooden stick, to one end of which is attached a symbolic squash blossom and to the other two eagle tail feathers, is placed horizontally over the crown of the head. This squash blossom is made of yarn stretched over radiating spines. Two black parallel lines are painted on each cheek, and she wears a profusion of necklaces and three white cotton blankets. About her body, tied under her left arm, i.s a ceremonial danci^ kilt, the embroidered decorations repre- senting rain clouds and falling rain. The two other blankets, one of which is tied over her right shoulder, the other about her loins, bear on the emliroidered rim rain-cloud and butterfly decorations. She has white leggings, embroidered anklets, and white moccasins. The blanket is bound to n In old timey these baiifis were made of porcupine quills, but these are now rare and are replaced by embroidered worsted ot different colors. ''A very good doll of Mucaias taka, made for the author in 1900, has patches of white on the body, arms, and legs, and the liilt is tied by a miniature white girdle. BUREAU OF AMERICAN ETHNOLOGY IWENTY-FIRST A^lNUAL REPORT WUPAMAU MUCAIAS TAKA MUCAIAS MANA HELIOTYPE CO., BOSTON. FEWKEsl KATOINAS APPEARING IN PALrLrK< >NTI 93 hiT loins l)y :i yrcat cottmi licit, the i-iids nf wliirli ai'c shown on tho left side. In each hand she carrirs a notched pi-aycr-stick. called a sun ladder, which is painted v(dlo\v on one side of the lucflian lin(\ <;-)'e<'n on the other." C)n liei- hack the Butl'alo maid wears a sun syniliol. which, divested of the peripheral eagle feathers, the artist has shown to the rio-ht of the picture. The tips of these feathers are shown on each side of the arm.s; the aeeonipanying- lines represent stained hor,sehair. ANYA KATCINA JIANAS (;K1M)IN<; COIIX (Plate XXXJI) In several ceremonies, especially those in the kivas which drama- tize the erowth of corn, there is a cei'emonial corn gi-indine-, which also sometimes occui's in the public plazas, as is illustrated hy this picture. The figures of the gi'oup are as follows: 1. Two .\nya katciiia manas :.'. Two Ilehca katcinas ;l Four Aiiya katcinas ■i. One Paiakyaniv'i All these figures liavi' symliolic mask> which ha\'e elsewhere been descril)ed as characteristic. It will be noticed that tlu' two whorls of the girls" hair ai'c ditl'ei'ciit from those generally worn by Ilojii maids. This particular foi-m is said to represent a very ancient coiffure, which is made by winding the hair over an hourglass-shaped piece of wood, but this oliji'ct is not remoN'ed. as ai'c the curv(>d sticks conmionly used in making the whorls. The sequence of events in this ceremonial <-orn grinding is as follows: The two Heheas tirst enter the kixa or plaza, hearing on their backs two metates or grinding stones done up in sheepskins, which thi>v place side by side. Narrow boards, decorated with rain clouds and bii'd figures, are set up about them, and a phnpie of meal, with a brush, is placed by their side. The Heheas, having ai'ranged these ol>jects. seat thems(dvi's on each side of tln^ grinding stones in the attitude shown in the picture. The masked girls then (>nt<'r aiul take their iwsitions by the m(>tates. A ruu> of thirty or more Anya katcinas. of which only four are shown in the j)ietiu'e. then tile in and take their positions back of the maids: with tliem enti>rs the Paiakyanul. m- glutton, who setits himself facing the girls. After an interlocution between tlie Heheas and the kiva chief. who sits by the fireplace facing them, the trend of their conversation being that the girls are clever meal grinders, the ehortis begins a «The artist has made a mistake in painting botli sides green. 94 HOI'I KATCINAS [eth. an.n, 21 son^-, ;icct)iii|);iiiio(l liy a (laiiiM', while the yirls o-rind the meal and the Ilcheas claji their hands. After a short time the Heheas take some of the meal from the o-rindiny- stone.s and carry it to the kiva chief or to the elown. and put it in his mouth to show its excellence. They respond that it is good, and the Heheas resume their seats, shouting and clapping their liands as before. After a little while the Heheas take more of the meal and thrust it into the mouths of the other spectators for them to taste, all the time car- rying on a bantering conversation with the chief. After this proceeds for some time the girls rise, the metates are brushed, done up in the sheepskins, and laid at one side. The girls then stand in front of the line of Anya katcinas and posture their bodies, holding ears of corn in the hands, which they extend one after another in the attitudes shown in the picture of Alo mana. The being called Aiiya katcina, while apparently very old among the Hopis, resembles the Zuiii Kokokci in both symbolism and general character, which suggests that both may have been derived from a common soui'ce. It is not improbabU^ that this source in both instances was the pueblos of the Patki clans, the ruins of which are situated on the Little Colorado river. It is interesting in this connection to note that the whorls of hair of the Anya manas more nearly resemble those of the Zuni personations of girls than those of the Ilopi. which, so far as it goes, tells in favor of a couunon derivation. HOKVANA (Plate XXX HI I The tigure of Hokvana katcina is accompanied by that of a drunuuer. He wears a bearded maskette colored green and has hair cut in ter- races across the forehead and below the ears, but hanging down the back. This way of cutting the hair in terraces is symbolic of rain clouds. There is a l)unch of feathers on top of the head, and a string with attached feathers hangs down the back. The lower rim of the maskette has alternate blocks of red, green, white, and 1)lack colors, as in Anya katcina masks. One side of the body is ]iainted red, the other blue. The drummer is dressed like a Navaho. \vith calico or silk headband, veh'ct trousers, buckskin leggings with silver l)uttons. and belt of silver disks. Hokvana is said to be distinguished from Anya by his peculiar step in (laneine-. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXXIII HOKYANA HOKYANA AND MANA MELIOTYPC CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL.XXXIV KOKLE SUMAIKOLI AND YAYA HELIOTYPE CO., BOSTON, FEWKEs] KATCINAS AITEARTNG IN PALULLKOXTI i^>5 IIOKVANA MANA (i'latf XX XI II) Tlu^ iiuiid or sister of tht- prfccdiiiy. as ti<;-iirod hy the Hopi artist, has her Imir dressod in Zufii fashion smd carries an ear of corn in each han and female. The Tanik helmet closely I'esembles Wupamau. and Ti'irkwinu (Mountaineer) is so calle<| from the San Francisco ]Moun- tain people, which would indicate that it was dei'i\-c(.| from some of the people who once lived along the Little Colorado. y(j HdPI KATCINAS [eth. a.sn, a SuMAiKOLi Ceremony SUJIAIKOLI AM) TAYA (Plate XXXIV) This picture represents a Sumaikoli led hy a Yaya pi'iest, as they appear in two festivals each year, one in the spring, the other in suninicr. New lire is kindled l)y frictional methods in the foi'mer and is carried by means of a cedar-bark torch to shrines of the lire god at tlie four cardinal points. In abbreviated presentations the masks are left in the kiva. where they are arranged in a row with that of Kawikoli, and the men who carry the tire are unmasked and not accompanied by a Yaya priest. The Sumaikoli are supposed to be l)lind, and eyes in the masks are mere pin holes, so that M'hen they are worn a guide is necessary. There are six masks of Sumaikoli and one of Kawikoli in A\'alpi and Hano whicli ditier slightly in colors and symbolism, but the accom- panying ligure gives a fair idea of one of the Sumaikolis. It will be noted that the ligure wears the same embroidered sash on the head that is seen in the picture of iMasanu, and that the appendiigcs to the leggings are the same shell tinklers which are pre- scribed for sun gods. KAWIKOLI (Plate XXXV) The picture of Kawikoli represents a being with a globular mask painted black, having two white marks on each cheek. A Imndle of feathered strings is tied to each side, and the skin of a mountain lion surrounds the neck. The chin has red and green curved bands inclosing a white area. The figure is represented as carrying lire in a cedar-liark torch from one shrine to another, accompanii'd liy a Yaya priest, who has a rattle in his right hand and an unknown object in the left. The kilt is tied behind and has draperies of colored yarn. The mask of Kawikoli is disi)layed with those of Suraaikoli in the festivals of these personages. Kawikoli is also personated at Zufii, from which pueblo the name was probably derived. CIWIKOLI (Plate XXXV) The picture of Ciwikoli represents a being with mask painted brownish red, having two parallel white lines on each cheek. There are tadpole tigures on the sides of the mask and a fan-shaped feather appendage to the top of the head. KAWIKOLI TACA3 NAAfJ 1 AJJI' MELlOTYPe CO., BOSTON. I FEWKEs) NAVAHO KATCINAS 97 Ciwikoli wears a kilt made of rod-.staiiietl horsehair, and a han- doloer. He carries a whizzer or Indl roarer in his riandoleers, a white kilt with pendent fox skin, and an embroidered sash. A large string of eagle feathers hangs dowu the back. a'hote (Plate XXXVII) A'hote has a l)lack helmet with great goggle eyes and a single four- pointed star on the right cheek, a new moon on the left. L'nlike Aho'te, he has two horns, one on each side of the head, and a triangle on the forehead painted yellow, in which are black and red rings. On the head there is a small fanlike feather appendage. TiJRTUMSI (Plate LXII) The picture of Tiirtumsi represents a goggle-eyed katcina with yel- low mask, on which are parallel rows of black lines extending longitu- dinally. The figure has a Itlack beard, to which are fastened two cotton strings. A row of eagle feathers is attached to the head and hangs down the back, as shown in the picture, and there is a rattle in the right hand, a bow and arrows in the left. wSeveral Hopis gave the name Komantci (Comanche) to this katcina. Possibly it was derived from this tribe, with which the ancient Hopis were familiar. PATCOSK (Plate XXXVII) This characteristic being is readily distinguished by the cactus ou the head and in the hand. He also carries a bow and arrows. HOTOTO (Plate XXXVII) Hototo katcina has crescentic marks painted green and red ou the face, goggle-eyes, and a short snout. In his right hand he carries an object on which appears the zigzag lightning symbol. The Hoi)is say that Hototo is so named from the cry "Hototo, hototo!" which the personator utters. 100 HUPI KATCINAS [eth. ann. 21 KEME (Plate XXXVIII) The drawing of Keme katciiia has slanting bands of yellow, green, and red across the middle of the face, which is painted green, with terraced figures in red and 3'ellow in two diagonal corners. The top of the head, as represented, is flat, and to it are appended bunches of parrot and turlcey feathers, two of which project on each side. The dress and other paraphernalia of Keme katcina are in no respect distinctive. SIWAP (Plate XXXVIII) Siwap katcina has a l)lack helmet with a prominent globular snout, green eyes, and a triangular, green-colored figure on the forehead. The necklace is made of corn husks, a few of which are also tucked into the belt. The kilt is black, and there is an antelope horn in each hand. IIOTCAM (Plate XXXVIII) The symbolic markings of this being are clearly broirght oitt by the Hopi artist in his picture. The face is painted green, crossed by a black band with red liorder. On the top of the head are radiating feathers and parrot plumes. Pine boughs are inserted in the armlets and belt, and there are branches of the same tree al)out the neck. The kilt is white, without decora- tion, and the sashes are embroidered. From the linguistic similarity of the name Hotcani to Hotciluni of the Sia, mentioned by ]Mrs Stevenson, they are regarded as identical. The Hopi \'ariant is probably derived from the Keresan. TAWA (Plate XXXVIII) The Sun katcina has a disk-shaped mask, which is divided by a horizontal black Iwnd into two regions, the upper being subdivided into two smaller portions by a median vertical line. The left lateral upper division is red, the right yellow, the former being surrounded by a j'ellow and black border, the latter by a red and lilack. In the lower half of the face, which is gTeen, appear lines i-epresenting eyes, and a double triangle of hourglass shape representing the mouth. Around the border of the mask is represented a plaited corn husk, in which radiating eagle feathers are inserted. A string with attached red horsehair is tied around the rim or margin of the disk. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XXXVIII KEME HOTCANI SIWAP TAWA HELtOTYPE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGV TWENTY-FIRST ANNUAL REPORT PL. XXXIX MUZRIBI _ENYA h^EL OTYP£ CO., BOSTON. FEAVKEs] SOYOHIM KATCINAS 101 In his left hand T:iwa carries the flute which is associated with him in certain Ilopi solar myths." It will be found that this type of sun symbolism is to be easily detected in various katcinas of dill'erent names which have t)een men- tioned, and it is mon? than i)roliable that many of these, possessing the same, or nearly the same, symbolic markings, are sun gods under dif- ferent names. This multitude of sun gods is I'eadily explain(>d by the composite nature of the present Hopi peojjle, for each clan foi-mcrh' had its own sun god, wliich, when the clan joined Walpi, was added to the existing mythological system. The type of symbolism has per- sisted, thus revealing their identity. KAU (Plate XXXIX) This katcina is readily recognized by the two horns and dependent crest of feathers on the head, the characteristic mouth, and short i)eard. The two figures here given ditier from each other in their colors — one V)eing green, the other yellow. Both have characteristic triangular symbols on the forehead. IIUZKIKI (Plate XXXIX) The j)icture of Muzribi, the Bean katcina, has on each side of the mouth, or snout, the sprouting seed of a bean. The face is lior- dered by yellow and red marginal lines which are continued into the curved markings, representing bean sprouts, on the cheeks. There are four horizontally-placed feathers on the top of the head, and a biuich of smaller feathers at their attachment. LENYA (Plate XXXIX) Lefiya, the Flute katcina, as shown in the picture, has a green face with rectangular eyes, the left colored yellow bordered with black, the right blue with the saun' colored liorder. There are chevrons of black lines on the cheeks; the mouth is triangular in forni. Attached to the crown of the head there is an amnilet made of corn husk painted green, in which are inserted artificial flowers and feathers. Lefiya wears on the back a tablet made of skin stretched over a rectangular frame, the edge of which is shown on each side of the "There are many published pietures of the Hupi symbolic sun disk. See Fifteenth Annual Report of the Bureau of .\meriean Ethnology, 18y7. pi. civ; .\merican Anthropologist. vol.,x. isy7, pi. ii, Hgs. 36, 37, 40, pi. IV, fig. 112; .Journal of American Folk-Lore, vol. VI, 1893, pi. I; Proceedings Washington Academy of Science, vol. ii, 19UU. pi. .x.xxii. 102 HOPI KATCINAS [eth. ann. 21 neck and body. The dentate niarking-s on the visible edge represent a phiited corn Imsk border, and the apjjended red marks represent hoi'sehair. The two objects extended horizontally on the upper corners are eagle feathers arising from a cluster of feathers at their attachment. Lefiya carries a flute in his left, a rattle in his right hand. PANWU " (Plate XL) Pafiwu. the Mountain Sheep katcina, is represented by two figures, one of which wears a kilt tied with gi-eat cotton girdle, shirt, and leggings, while the other is naked. The heads of these two figures are practically identical, ])oth having two imitations of sheep horns, along which are drawn zigzag lines in green color, representing light- ning. The mask has a protuberant visor, fi'om which hang turkey tail feathers. The snout is prominent, and there are artificial squash blossoms on the sides of the head. The naked figure has the back and sides of the body and outside of the limbs painted blue or green, with the abdominal region white. Attention is called to the peculiar unknown lx)dies inserted into armlets and garters. The other picture of this katcina has the same symbols on the mask, but the figure wears a Inickskin shirt and fringed leggings. A white kilt with red and Itlack liorders is tied about the loins bv a great cotton girdle, and a semiciiTulai' framework with attached feathers is carried on the liack. TIWENU (Plate XL) The picture representing Tiweiui has a tablet on the head, the upper rim of which has a terrace form I'epresenting rain clouds. On the sides of the face are pictures of symbolic corn ears of difl'erent col- ors, that on the left representing white corn, that on the right, green corn. The semicircle painted on the tablet represents a rainbow above a white field in which is a four-pointed star. The eye slits are painted black, with a white margin. The lower part of the face is black, the chin white. There is a projecting snout, with teeth and red lips. The figure carries a pine branch in each hand. KOROCTf (Plate LXI) This is a Keresan katcina, as its name'' .signifies. The picture represents a plain mask with a white or l)lack arrowhead figure for «For picture of the doll, see Internationales Archiv fiir Ethnographic, Band vii, pi. vii, fig. 14. '' Akoro.sta. The words sung by KoroctCi are Keresan, as is the case with tliose sung by several other katcinas of eastern origin. BUREAU OF AMERICAN ETHNOLOGY rWENTY-FIRST ANNUAL REPORT PL. XL PANWU 'V TIWENU KWEWU MELIOTVPg CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XLI &»»- TCUB CIPOMELI SOWINWU MEUIOTYPE CO., BOSTON. ^■'■■"'^K*'] SOYOHIM KATCINAS 1()3 mouth and two horizontal black marks with upturned onds for eves. The face is green, with red, j'ellow, and black l)order: the ears have pendants of corn husks. The blanket is white, with (Mubioidered border. Each figure carrier in one hand a skin pouch with sacred meal, and in the other a rattle or a number of deer scapuhe. KWEWU " (Plate XL) The picture representing the ^^'olf katcina lias a well-drawn wolfs head with projecting mouth, and a wolf's paw, painted black, on each chcclv. To the tips of the ears are appended feathers, stained red. and there are eagle feathers on the side of the head. The kilt is made of horsehair, stained red. hanging from a belt which supports the breeciiclout. The legs and forearms are spotted. Kwewii is generally per.sonated with the Antelope and Deer katcinas running back and forth along the line of dancers, assuming the posture represented in the drawing. TCt'-B '' (PUitfXU) The picture of Tciib, the Antelope katcina, represents a l)eing with two antelope horns on top of the head, an hourglass design in black on th(» face, black spots on each cheek, and a Ininch of feathers, from which arise two eagle tail f(>athers, on the back of the head! The mask has a long protuberant snout and an artificial squash l)lossom on each side. The l)odily d(>coration and dress are in no respect characteristic. In the hand thei-e is a stafi'. to the top of which feathers are attached. The symbolism of Tciili katcina is very close to that of Sowiiiwu. SO^VINWV (Plate XLI) In the three i)ictures of Sowifiwu the artist has repres(>nted two Deer katcinas ascribed to the old pueblo Awat()l>i. and with thcni a deer hunter of that pueblo, the tradition of whom is still told at Wtilpi. The Deer katcinas have green helmets with projecting visors, from which hang rows of turkey feathers. Deer horns are attaclunl to the top of the head and two eagle tail feathers project from the back. There is an hourglass design in black on the middle of the face and a black dot on each cheek. A circle with radial lines, denoting the six cardinal points, is painted onCach side of the mask. "For picture of the doll, see Interniitinnnlcs Arehiv fiir Ethiiograpliie, Band vii, pi. v, tig. :;. f' For picture of the doll, see same volume, pi. vll, fig. 13. 104 HOPl KATCINAS [eth. ann. 21 The hunter has tlie chevron syniljolic of the eagle over the nose and wears a kilt of red horsehair. He wears a bandoleer and a netted shirt. In his rig'ht hand he carries ;i rattle, in his left a how and arrows. The author has obtained the following legend regarding the deer hunter: An Awatobi maid gave birth to a child, Avhich she hid in a cleft in the mesa side. Isauu (Coyote) found this bal)e and carried it in her mouth to Tciibio wi'iqti, the Antelope woman, who lived in Awatobi. TciibiQ wtiqti had milk and brought up the child, who became a celebrated hunter of antelopes. The Sowinwu katcina has not been personated of late years by the Walpi men, but there is good authority for the statement that it has been represented within a few years by the Mishongnovi people. At the period of the destruction of Awatobi main' of the clans went to the [Middle mesa and one or two of the Awatobi cults are still more vigorous there than elsewhere. CIPOMELLI (Plate XLI) The figure represents an ancient katcina peculiar to the pueblo Hauo, but now rarely personated. TUIHAE (Plate XLII) The picture of this katcina has a face divided into a yellow and green section by a vertical black line. The lower part of the face is separated from both ])y a horizontal black line, and is colored red. In the middle of this red zone there is a rectangular chin painted white, the pigment which gives the name to the figure. Both llopis and Tewas call this katcina Tumae (white earth), referiing to the white pigment on the chin. MATIA (Plate XLII) This figure has a human hand painted on the face, on which account it is called Matia, or Hand katcina. Another designation, Talakin, refers to the girl who follows, stirring the contents of a cooking pot which Matia carries on his back. He is said to appear in the foot races, but the author has never seen him per.sonated at Walpi. A being with the figure of a hand on the face occurs also in Zufii dances. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XLiI :S*sAg: MATIA CLIOTVPE CO.. BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWEMTv-FIRST AMNUAL REPORT PL. X.LM. '^^V PIOKOT TURKWINU TURKWINU MANA HELIOTYPE CO., aOSTON. fE^KEs] SOYOHIM KATCINAS 105 I'lOKOT (Platf XLIII) Tlie pictures of this ivatrina have a (.■ircle of various c'oiors on tho forehead and red chih-shaped bodies on the cheeks. The tijrures wear embroidered sashes on their shouhlers — an unusual position for these objects— and tight-titting blaciv kilts, tied above with green belts. Evidently the distinguishing synil)ols of Piokot are the diagonal club- shaped marks on the cheeks, for two other pictures of Piokot, by a different artist, have neitht .• the \ai'iegated circle on the forehead nor the eml)roidered scarf about the neck. TiRKWINU (Plate XLIII) This figure has an undecorated mask with a row of parallel marks symbolic of falling rain, on the upper edge, where there are likewise three semicircular figures representing rain clouds. A row of turkey feathei's is drawn before the face. The hair and beard are represented by pine boughs. It carries a ceremonial water gourd in each hand and wears a simple white kilt with green border, decorated with red- colored rain-cloud symbols. The name (ti'irkwi) indicates that this katcina was derived from some mountain pueblo. The Tewas give the same name (Pompin) to it that thi>y give to the San Francisco mountains. One of the be.st traditionists has said that this katcina was derived from people who once lived in the foothills of these mountains. TlRKWIxf MANA (Platr XLIII) The maid or sister (,t Tiirkwinu has a headdress in the form of a teiraced tablet, upon which semicircular rain-cloud symbols are painted. She likewise has pine boughs representing hair. Her face is divided by a median band, with parallel horizontal Wack lines, into two parts, the left side being painted brown and the right painted white. There are semicircular lines about the mouth. She wears a white l)lanket bound by a great cotton belt, has turkey feathers tied to the blanket, and carries a cake in her hand. TOIIO (Plate LXIII) Toho, the Puma, wears a mask of green color, with a projecting snout armed with teeth. Eagle feathers are attached to a string hanging down the back, and there are parrot feathers in the hair. 106 HOPI KATCINAS [eth. a.nx. 21 The body has yellow pariillel burs on breast, arms, and leg's. The kilt is of horsehair staiued red, and in each hand is a whip made of yucca wands. KUTf'A (Plate XLIV) Kutca, White katcina, has a white mask with two parallel vertical black marks on each cheek and a mouth of triangular shape. There is a horn tipped with an eag-le feather attached to the left side of his head; its proximal and distal extremities are connected by a string, to which is tied red horsehair. A sunflower symbol is depicted on his forehead, and there are eagle and parrot feathers on top of his head. He carries a bow in the left hand and a bundle of sheep scapulae in the right, and wears over a spotted (calico) shirt a white cotton blanket decorated with butterfly and rain-cloud symbols. On his back is a mountain-lion's skin. KUTCA MANA (Plate XLIV) The sister (mana)" of the preceding has, like her brother, a white mask with two parallel black marks on each cheek. The hourglass bodies on each side of the head represent whorls of hair, but are made of corn husks. rECiciMtr (Plate XLIV) This tigure has a green mask, with projecting snout, arising from a fringe of sheepskin stained red. The eyes are protuberant and colored 3'ellow. Thei-e are colored feathers on the crown of the head and two eagle feathers at the back. The paw of an animal is depicted on each cheek. The figure is clothed in a rabbit-skin I'ug, girt with a belt, has naked feet, and wears a pair of red horsehair anklets. The wands in the hands are of cactus, and to their ends roasted ears of corn are tied. YEHOHO (Plate XLIV) The left cheek of Yelioho is colored yellow, the right red; they ai'e separated by a l)lack Viand. The eyes are curved at the corners, and on the head there are two horns. The necklace is made of pine boughs. This katcina wears a rabbit-skin rug and an embroidered belt, and across the 1)od_v there are two bandoleers formed of ears of roasted corn tied in strings. He holds an ear of the same in each hand. The garment worn by Yehoho is called tokotcpatculia. and the corn on the bandoleers is called takpabu. a Mana literally means maid. BUREAU OF AMERICAN ETHNOLOGY TV/E.NTY-FIRST ANNUAL REPORT PL.XLIV -r-.Ci'r-O URCICIMU MEtlOTVPE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XLV SIO SIO MANAAN3 THREE KOYIMSI MELIOTTPE CO., BOSTON. FEWKES] _ ZUNI KATCINAS 1U7 ZuNi Katcinas SIO (Plate XLV) The Zufii katcina" ha>; designs on the face which recall the solar sj'iubols. The upper part is divided by a vertical line into two rcyions, one red and the other yreen {blue in the picture), the right-hand side beino' bordered bv vellow and green, the left-hand side l)v red and spotted bands. The remaining or lower part of the face is lolored green; the left eye is painted yellow. There is a long, slim, yellow, protul)erant snout. A symbolic s(iuash is appended to the right side of the helmet, and two vertical eagle feathers are tied to the left side. There are likewise indications of a fan-like crest of eagle feathers on the top of the helmet and a cluster of highly colored feathers at the point of attachment of the two vertical eagle feathers. SICl MANA AM> THREE K(1YIMSI iPlatf XLV) In this picture the Zufii maid and three nuidheads are represented as they appeal' in an East mesa ceremony. The maid wears a maskette like that of Anya mana, and holds aloft in one hand a l)adge of otBce. which among the Zunis is beautifully formed of parrot feathers. In her ntlier hand she carries a clay basket or sacred meal receptacle. Her headdress is Zufii rather than Hopi. The figures of th(^ Koyimsi are cliaracteristic. each wearing a helmet with cloth knobs full of seeds. Two of these beings, who wear small fawn skin bandoleers, hold aloft rattles, and one has a drum, which he is represented as lieating with the characteristic Zufii drumstick. CITULILf: (Plate XLVri The significance of the Zufii name C'itidilii'' is shown at once t)y the rattlesnake on the forehead. The two pictures of Citulilii ditier only in the color of the mask and of the snake on it. One has a yellow, the other a blai'k face; the snake on the former is green, that on the latter is brown. The fan-shaped crest over the helmet is made of turkey tail feathers and the red mass represents painted wool. The snout is long and pi'otuberant, with a red tongue made of leather. " For description of dance called l)y this name, see Journal i*f American Etlinotn^y ancl Arclifeology. vol. II, 1892. f* Cetola, a Zuiii word for rattlesnake. 108 HOPI KATCINAS [eth. ann. 21 The fostuming of Citulilii is simikir to that of the Hopi Snake prieists. although the liocU', save the forearms and legs, is not painted red, l)ut bhuk. lie wears an armlet to which are fastened strips of buckskin, d^'ed red. The })andoleer is also stained red. The kilt, like that of Snake priests, is painted red, and upon it is drawn a zigzag design representing the Great Plumed Snake, with alternating white bars and angular designs. The green bands abov(^ and below represent rainbows. The .sash is of l)uckskin, stained red. The heel bands have the same color and are made of horsehair. Citulilii carries a yucca whip in each hand. There is said to be also a red, white, and green CituliUi katcina. TEfK (Plate XLVI) The picture of this katcina was identitied by most of the Hopis as that of a Sio or Zuni katcina. The symbolism of the mask is similar to that of Tacab katcina, with which it is sometimes confounded. PAKWAIU (Plate XLVI) The picture of Pakwabi represents a warrior. lie wears a war bonnet made of buckskin, with perforations and an apex tipped with a feather. Four archaic rain-cloud symbols are painted around the lower rim. The face is black, the eyes are white, the snout is long and project- ing, the hair is done up in a queue down the back. The Idue covering of the bod\' is of calico, over which is thrown a Imckskin. A bandoleer is worn over the left shoulder and the kilt has Navaho silver disks. The pantaloons and leggings are likewise Navaho, the former velvet, with rows of silver buttons. In his right hand Pakwabi carries a whizzer, ornament(>d with a zigzag lightning symbol, and in his left are a bow anil tirrows. The name is evidently from some place or pueblo from which the personage was derived. If so, the name of that inieblo may have l>eea derived from pakwa (frog), obi (place). KWACUS ALEK TAKA AND ALO MANA ( Plate XLVIl) The picture of Kwacus Alek taka has a green mask with red back and two eagle tail feathers resembling horns, one on each side. Alo mana, the sister of Alek taka, has a white maskette with artificial wig and feathers dependent from the lower rim. She is represented in the characteristic attitude assumed in her dance. BUREAU OF AMERICAN ETHNOLOGY TWENTY-RRST ANMUAL REPORT PL. XLVI CITULILU TEUK PAKVVA3I HELtOTYPE CO., B03T0N. BUREAU OF AMERICAN ETHNpLOGY TWENTY-FIRST ANNUAL REPORT PL. XLVII KWACUS ALEK TAKA OLD MASK (KATCINA CLAN) ALO MANA 'illif-' %. OLD MASK (TCUA CLAN) HELiQTVPE CO., BOSTON. FEWKEs] ANCIENT CLAN MASKS 109 Botii these beings are said tti he of Zufii oriu'in and tin' latter was formerly personated by a man from Hano. The characteristic atti- tude of Alo uiana is also taken bj' the girls after the ceremonial corn grinding elsewhere described. AxciEXT Clan Masks In th(> back rooms and dark corners of most of the important clans of the pueblos of the East mesa masks will be found hanging to the roof beams, the use of which has almost wholly been aliandoned. The distinctive names of these masks are difficult to ol)tain. and they are generally known by such designations as AViiwukoti, ancient masks or heads. The chiefs of the clans ordinarily claim them as their par- ticular property, and other men of the pueblo who arc familiar with their existence usually call them by the names of the chiefs. Some of these old masks ai'c brought foi'th from timt> to time, renovated, and jnit to use; others are never worn, but are carefullv preserved with reverence befitting their anti(|uity. for the majority are re])ut(>d to l)e very ancient. It is probabl(> that some of these masks, dingy with age and rarely or never repainted, lia\e come into the possession of the present own- ers at the death of the last meml)ers of kindred clans. Others have been passed down directly from I'hief to chief, still remaining in keeping of the clan which brought them into the country, and may be regarded as among the more ancient of llopi masks, rnfortu- nately the knowledge of their characteristic symbols ha> in some instances been lost. There are also individual masks which have not the special sanctity that pertains to the above. These were introduced from othcn' pueblos by visitors or by those who had observed them elsewhere in their trading or other tri})s. These are not regulai'ly used each year, l)ut may be l)rought out on special occasions for variety or other reasons. They are associated with the man who introduced them, and often liear his name. There is a general similarity in these old dan helmets, both in form and in symbolism, which would seem to refer them to a grou]) hy themselves. Among the common features may l>e mentioned the two horns, the radiating eagle feathers, red horsehair, and the mark- ings on the face. Thus the clan mask of Kotka (Rear chief) is almost identical with that of 'Wiki (Snake chief), and both resemble that of Naka (Katcina chief). Evidently th(\v are not totemic of tiie clan, or at least their symbols are not characteristic of the clan, but their simi- larity implies that they are symbolic of some common personations for w hicli they were once used. Of all the masks now employed in personations the author regards the old clan masks as nearest in svmbolic dt'signs to those of C'alako. 110 HOP! KATCINAS [eth. ann. 21 and it is possible that they were used iu representing- the same beings for which Calako masks are still employed. The author believes that the Calako giants are personations of sun gods and that the ancient clan masks of the Hopi are survivals of those once used in sun per- sonations by extinct or nearly extinct clans. Tlie former use of these masks in sun worship and their antiquity give them a particular sanctity; tlie chiefs rarely use them, but preserve them with great reverence. Objection might be made to this identification, for these clan masks have two horns, which are absent in Hopi sun masks, and the facial markings are different. The author theoretically connects the horns with those of the bison, and believes that the clans which once had these forms of sun masks derived them from those tribes which prac- ticed a Buffalo sun ceremony. OLD MASK (KATCINA CLAN) ( Plate XLVII ) This ancient mask is called Naka's katcina from the name of the chief in whose keeping it now is, and pi'oliably belonged to an old Katcina clan. The picture represents a disk-formed head, painted green, with goggle eyes. The upper half of the head is surrounded by a plaited corn-husk border, with inserted eagle feathers forming a crest, in which are red lines, indicating horsehair. On each side of the head are represented horns, decorated with zigzag marks, which are repeated on the forehead. The mask which is here figured is not now used, but hangs in a back room of the house of the Katcina clan. It is said to have been brougiit from Kicyuba. the ancient piu'blo of this clan. Probal)ly the clan of which it was the sun mask is now extinct, and tlie mask remains in the keeping of the chief of the clan nearest related to that which once owned it. The sun mask of the Katcina clan, called Ahiil or Old Man Sun, is elsewhere described. OLD MASK (tola CLAX) (Plate XLYII) The ancient mask of the Tci'ia or Snake clan, called Wiki's katcina, in whose keeping as clan chief it is, has a rounded top, with l)earded face surrounded ])y a plaited corn-husk border iu which are inserted radiating eagle feathers and red horsehair. A horn is appended to each side of the head, and lietween the eyes on the forehead appears an arrow symbol. The liody is painted red and the kilt is horsehair of the same color. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XLV OLD MASK (HONAU CLAN) POHAHA :TE CLAN,i HOPINYU (ISAUU CLAN) SAMO WUQTAKA HELIOTYPE CO., BOSTON. FEWKES] ANCIENT CLAN MASKS 111 OLD MASK (iKINAU CLAN) (Plate XLVIII) The ancient mask of the Honau di- Bear clan is called Kotka"?; katcina, and is in the keeping of this chief. The Reai' people Avei'e the tiist to arrive at "Walpi, and their last village before they came there was .situated at Tiirkinolii. on the mesa above Sikyatki, Avhere the ruins of their old home are still pointed out. Kotka belongs to the Spider (Kok3-an) clan of the Honau pluatry. and is not only chief but also the sole remaining male member of this ancient Hopi family. The similarity of the mask to other old helmets is striking. The edge of the face is surrounded 1)V plaited corn husks in \vhid from the upper 1)V a horizontal line, is colored red, and thei-e is a long, pointed' snout. Both sides of the face are covered with small crosses or .stars. 112 HOPI KATCINAS [eth. axn.21 A row of eag'le feathers is continued from tlie head down the back, with red lines sliown among the featliers, indicating horsehair. There are highly colored parrot feathers on the top of the head. Accompanying the figure of Hopiiiyu, the artist has drawn a pic- ture of Samo wi'ujtaka (Old ]\Ian Cactus), who carries a cactus fruit in one hand and a basket of the same on his back. Hopinyfi is sometimes called a Sik_vatki katcina. as the clan by which tlie helmet is now owned formerly lived in a pueblo near Sikyatki, called Ktikiitcomo, which is now a ruin. The author has seen a fragment of pottery from Sikyatki. on which is drawn a face identical in symlH)lism with that which is here depicted as charac- teristic of Hoiiiiiyii." KE TOWA BISENA (Plate LXII) This ancient mask l>elongs to the Bear family of Hano. and has a general similaritj- to Kotka's* mask, or that of the Honau (Bear) family of Walpi. There are the same radiating eagle feathers al)out tiie head, the lozenge-shaped e^^es, mouth, and long beard, but no horns- are repre- sented in the picture. In place of the latter we have, on the right- hand side, a symbolic squash blossom, and on the left, feathers. The katcina, as represented, has a fox skin about the neck and a bear skin over the shoulders. He carries a ceremonial water gourd in the right hand, a small pine tree in the left. The artist has also represented two bear paws on the feet. Masks Introdu(^ed by Individuals 8I() (sOYOWa) (Plate XLV) A Ilopi named AYikyatiwa'' introduced a few years ago into Walpi from Zuni a katcina to which the name Soyowa has been given. The picture of this being shows a mask with two upright tablets, one on each side, terraced to symbolize rain clouds. On the front of the lower part of these tablets there are symbolic sunflower symbols, and the visor of the mask has the form of a crest of eagle feathers. Two figures painted on the forehead are rain-cloud symbols. The face is green, with three oblique lines, colored yellow, red, and blue, on each cheek. The introduction of this katcina by a man still living at AValpi is an instructive example of the way in which additions have been made to the Hopi pantheon in modern times. o The etymology of this word is doubtful, but there can be detected iu it a likeuess to the word hopoko (eastern), referring, no doubt, to its origin from eastern pueblos, from which the Sikyatki clans are reputed to have come. '' Kotka really belongs to the Spider clan, which all regard as one of the Bear group. I" Wikyatiwa is a member of the Walpi Snake clan. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. XLIX YUNA WAKAC YUNA MANA IVlAhv I ij HELtOTYPE CO., BOSTON. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL R EPQRT PL. LI MEL.OTVPE CO., BOSTON. FEWKEs] KATCINAS APPEARING IN WAWAC 115 HEMICO (Plate L) The picture represents an Indian pursued liy tiie dreaded katcina called Heniico." The bundle of paper-bread and a tew eais of roasted corn which liano- above them are prizes. Hemico has in his hand a pair of sheep shears, with which, if he overtakes his opponent in the race, he cuts oti' his haii-. In his ri^ht hand he carries a 3'ucca whip, with which he also flous his opponent. Other characteristic sj'uibols of this beino- are parallel bands of color across the forehead, and rini>' figures of various colors dependent from a yellow band around the top. Hemico is said to havi^ been derived from Sikyatki, and it is recounted in legends still preserved that he cut a Walpi girl's throat with a stone knife, the deed which ultimatidy Itnl to an attacdv on Sik^-atki by the Walpians and the destruction of that pueblo. V TCUKAPELLI I Plate LI ) These two beings, one of whom wears a peculiar mask, represent episodes sometimes introduced during katcina dances as a byplay to anuise spectators. In this instance one of t\w Tcukapellis'' has under his left arm a bag full of clay balls, one of which he holds in his right hand in the attitude of throwing it at his companion. The other has four tufts of hair fastened to the top of his head. The bodies are naked, save for a breechclout, and are smeared with mud. PALABIKUNA ( Plate LI ) This katcina appears in the Wawac, as is indicated t)y the rolls of paper-bread hanging above the figure. He wears a red kilt.' which gives him his name, and carries yucca wands in his hands with which he Hogs the naked nuuiers in the races if he overtakes them. The objects on the sides of the head are frameworks of sticks. KONA (Plate LI) Kona, the Chipmunk katcina, likewise aj)pears in the Wawac, as the prizes of yellow and red paper-bread hanging above the figure a The word heiuico is applied to the queue in whleh Uie H. and luduth ivpre- .seiitod in relief. The eyes liave hlaek ra'diatino- li„,>s. and tiiere is a hhic-k zone on the lower edoe of tlie mask. The huii- is a fraonieiit of sheepskin painted Ijlaek. and tiieiv are several featheis on the iiead. Eacli player has eagh- tail featiiers tied to his shoulders. I'A.SKI ll'latc LIII) These pictures of Taski represent a plantinu- katcina. An cxaniina- tion of the masks shows one with' red and oreen i)araliel lines <>„ the eheek.s, the other with a l)roa(l red hand. V)ne ha,- th.' iiair done up inacpieue hehind; the other has it hanuing- down the hack. Both wear hlaek helts on their loins and have white kilts thrown over the shoulders in a peculiar «ay. They ai'e represented a- using modern hoes." >Jakopan Pkrsonages (Pl;iti' I, IV) A siiort distance from the ruin of Sikyatki there i> a cave in the side of the mesa .•oneerning which there is a well-known tradition pre.serveil to our time. It .seems that when Sikyatki was in its prime two children left their home and lived in this cav hidd.M, fn.m th.-ir mother. Their hiding place, at tirst unknown to their parent, was afterwar.l discovered, and their mother dailv brought th.'m food and laid It on the rocks above the cave. The children" us,.fl to gc. to this place to obtain the food, and a i)ictograph still \ isibl,. there marks the place where they sat. The author was anxious to get a picture of the Nakopan li.,ya. or the Nakopan children, as they are called, and this plate drawn by a Hopi named Winuta is the r..sult. The following i.ersonaoes live depicted in the pictui'e: " '/, Telavai or Dawn katcina: /.. Hahai wuqti: -. Mana. maid: ,/. Paiakyanul; , . Hehea katcina; /; Anya katcina: of Hahai wiaiti aii.l Paiakvamu. who ai(> repre.sented arm in arm, Telavai. her husband, sought the maid, who.se arms he grasps. Hehea, Anya. and possiblv Tatci.kti the .hildren, tied from Sikyatki and lived in a neighboring cave. This picture, .so far as the evidence goe.s, supports thcT belief that the Sikyatki people were familiar with the katcina cult; and it is instructive to notice that it portrays some of the most ambient katcinas of the Hopis. 1 1n old times a pluming .stick was employed. 118 HOPI KATCINAS [eth. a.v.n-. 21 Beings not called Katcinas lakone mana (Plate 1-V) The two inaid>^ represented in this picture appear in the basket dance called the Lalakonti. The Ijands on their heads suppoi't rain- cloud symbols, and to these l«inds arc attached horns and squash- blossom symbols. The objects rising- vertically from the back of the heads and the clusters in the same place represent eagle tail feathers. The faces of the girls are painted yellow, with Itlack bands across the temples and from each corner of the mouth to the ears. In their hands they carry half corncobs with two appended eagle feathers, which objects an> thrown into figures of rain clouds made of meal on the ground by tlieir male companion, called Lakone taka. The dress of Lakone mana, especially the appendages to the head- band, differs somewhat in the different Hopi pueblos, as may be seen by consulting a description of the Imsket dances." MAMZRAU MANA ( Plate h\ ) These pictures represent the two girls who apjiear in the Maraupaki or Mamzrauti, an October festival, in which the women carry in their hands wooden tablets bearing figures of corn and rain clouds, and other designs. The thighs of the personators are painted with black rectangles, and on the heads there are wooden frameworks with apical (>agle feathers and red horsehair. They wear kilts reaching nearly to tlie knees, the only instance to the author's knowledge of the use of this garment b_v girls in ceremonial dances. Their hair is tied down the back. PALAHIKO MAN'.\ (Plate LVI) This figure represents Palahiko mana as she appears in the Mamz- rauti ceremony. The head tablet is tied by a string und(!r the chin, and to this tablet is attached a l)and wliich passes over the forehead, as shown in the picture. The tablet is made of flat lioards. and con- sists of six parts, two vertical, two lateral, and two diagonal, each representing ramcloud symbols tipped by eagle feathers. The red objects, one on each side between the lateral and vertical components of the tablet, are symbolic squash blossoms, or the whorls in which Hopi maidens dress their hair. The cup-shaped, pedunculated n Journal u( American Fulk-Lore, vol. xii, 1899. p. 81-96. BUREAU 0^ AMEHICAK iilHNOLOGY TWENTY-FIRST ANNUAL RF' LAKONE MANA MAMZRAU MANA MELtOTVPE CO.. BOSTON, FEWKES] BEINGS NOT CALLED KATCINAS 119 ohiocts in the hair ropresont corn flowers. The l.uul .en.ss the f..re- heLl marke.l with hurs represents un eur .>t eorn und th. e.l bo^ s attached to eaeh en.l are fragu.ents of sheepsk.n symbols ot eoin tassels Two eagle tail feathers also are attaehed to each end .-t the symbolic corn ear. The median object, colored green, hanging between the eves, reijresents a fragment of Halioti.s shell. Red chevrons are painted on the face. The square, greet, i^Muhints one on each side of the head, represent tuniuoise ear pendants, which are hi-hlv prized bv the Hopi maidens. Palahiko mana" wears three blankets-a kilt, thrown across the right shoulder and hanging under the left arm, with ram -cloud and fa!lino-rain designs embroidered on it, and two wedding .lanktHs, with Triangular rain-cloud and buttertiy symbols, tied about the body. The ends of the great white girdle are shown under the upper of these blankets on the left side. The necklace is of coral K^ads. and stnng> ot turquoise pendants are shown about the neck. The hgure carries a feathered stick in each hand. HOri f'ALAKO MANA (Plati-LVI) On one of the two pictures of this being is seen a mask with a prominent tablet almost identical with that of the precedmg. The ablet represents terraced rain clouds, of which there are two vertinxl and two horizontal, one of each on each side. The object with b.t.d tips on each side of the tablet represents the squash blossom, symbohc of maidens' hair dress. .,, , . .i .. Across the forehead is a symbol of an ear of corn, with two teatheis attached to each end. The ring hanging over the forehead represents a fnunuent of Haliotis shell. There are imitation tlowers mac e ot wood^epresented in the hair. The left eye is yell.^w the nght blue The chevrons on the cheek are similar to those found on the face ot Palahiko mana.'' i • i : The artist has represented a garment of feathers, over which i^ thrown a white ceremonial blanket with embroidered border, ihe two adjacent trees are pines. BULI MANA (Plati-LVII) Bull mana. the RutterHy maid, appears in a dance which was intro- duced from the Kio Grande pueblos, where it is called the " Tablita, from the tablets worn by the women on their heads. Ihis dance is aFor picture of doll, see Internationales Arehiv "^ EthnograpMe Band ^'^^^P^^^^^^- ««■ '^^^ ^»' Fifteenth Annual Report ol the Bureau uf Amerioan Ethnology, 1897, pi. c\ ii, ci.x. hg. .«. iThe'e teings, Palah.ko mana and Calako mana, probably represent the same conception. 120 HOPI KATCINAS [eth. ann. 21 occasionally performed at the East luesa. Imt is uiiaccoTnpanied by secret rites. Ka
  • t, the edge of which is (ait into teri-aecs rejjresenting rain clouds. Figures of sunflowers or the sun. or other syiiihols are painted on these tablets. Although the pei'sonator of this maid is without a mask, her cheeks are painted with red spots. The I)lue or the yellow garment, as the case may be. is made of calico, under which is a woman's blanket, bound to the waist t)y a red belt. The small figure l)etween the two girls represents the standard bearer, who precedes a procession composed of men and women alter- nating with each oth(>r. the latter being dressed as in the pictures. The standard bearer carries a long pole, to the top of which is attached a gourd, painted black, with red-stained horsehair and parrot and other feathers attached. In the few representations of the But- terfly dance which have been given in late years, this standard bearer has carried a banneret on which is painted a picture of a Hopi girl. COTOKINUNwCl (Plate LVIII) This picture represents Cotokiiuinwu, the Heart-of-the-sky god, who is readily riH'Ognized by the single curved horn on the head and the rain-cloud symbols on the face and base of the horn. In his left hand ho <-arries the frameworlc of sticks which svmbolizes the lightning. Tliis framework has attached to each angle an eagle feather, which the jiainter has indicated in black lines. In the right hand he carries the whizzer or ))ull-roarer. a slat to which a string is attached, with lightning represented by a zigzag l)and in red. Two bandoleers are represented. The legs and forearms are painted lilack." KAISALE (Plate LVIII) This picture was identified by all as Kaisale, the name given it by the artist. KAISALE MANA (Plate LVIII) This picture represents a maid accompanied by a Hano glutton (Paiakyauul). The former holds an ear of corn aloft, as in the dance called Klahewe which is celebrated at Zuiii. "Tlie symbol uf the Sk.v god is sometimes an tMiuul-anned cross, otlier symbols are lightning designs or figures of plumed snakes. BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LVIII PAIAKYAMU ;,iAr,A HELIOTYPE CO.. BOSTON. --0 O o FEWKES] AHi'LANI, SOVAL KATCINA 121 A I. OSAKA (Plate LIX) Two pietuivs of .Vlosiika were y tlif Ilopi urti.^t. One of these hiis a mask with two short. ciir\cil lionis, siuli as novici'.-. wear in the Aaltu society. In the left iiaiul this Alosak.: carries a deei' horn, and in the rig-ht a representation of a bad'i'e (nionkohvi) made of a shit of wood." The second picture of Alosaka'' is more elaliorate tlian the first. It has the two horns on the head, and the chin is painted l)ia<-k. Tiie semicircuhir figure above the head represents the rainbow on which gods are said to travel: it is appropriately introduced with Alosaka. who is said to have walked on it from the San Francisco mountains to meet an Awatohi maid. A gi'eat part of the picture is taken u\> hy a large icctangular figure of a moisture tablet (pavaoakaci). an oi)j(>ct worn on th(^ back by many personators. This talilet is. stiictly speaking, a frame- work ovei' which is stretched tdotii or buckskin, painti'd as indicated in the figure.' The zigzag lines about the border represent plaitiMl corn husks, in which feathers are inserted. The led lines drawn between these feathers represent red horsehair, and the small circular objects, three in number on each side, are small disks made of gourds. AllfLANI'' (I'hUe LX) This tigur(> represents the Soyal katcina. Ahiilani. and tlic two Soyal manas as they appear on the morning of the last day (Totokya) of Soyaluna. as elsewlieri' described. The decollation of the .Vhiilani mask differs in its symbolism on alternati^ yeai's. accordingly as the .Snake or th(» Flute dance is celebrate(l. In the latter case the eyes and mouth are represented by crescentic marks. l)ut in the former we find a horizontal black band across the face through the eyes. Ahiilani ciU'ries under his left arm several ears of corn, and s])ruce boughs or twigs. In his left hand he bears a chief's badge and >kin pouch with sacred meal, while in liis I'ight he cari'ies a staff. The two Soyal manas diti'er only in the color of the corn which they carry; one has yellow, the othei- ))lue corn. Kach has a yellow maskette, before which falls a bang composed of horsehair stained red. An eagle breast feather is fastened to the scalp. The lower « For figure of monkohus, see cieseription of the New-fire eereinony. where iK-r^onalinns <.l Alosaka appear, -\menean Anthropologist, new series, vol. ii. 1900. p. 90. ''The name .\losaka is the Auatohi name of the germ gorl. the Sikyatki tM|uivalent l.eing Masanrt aiKi Eototo. and the general name Muyniwu. <■ Morpholoffieally a ^nn emblem or ■' back shield " representing the sun. ''The returning one. i. e., the sun god. 122 HOPI KATCINAS [eth. ann. 21 part of the mask is banded green, red, and black, and black feathers arc attached to its lower border. In their hands the maids carry liasket {ilaques, on which are rings of corn ears set on end, with cedar boughs, lierc represented green. In the white inclosed space formed b_y this ring of corn ears is raw cotton. In th(> Walpi winter solstice festival, the three beings here rep- resented emerged fiom the kiva at dawn, and sang at difi'erent points in the pueblo, after which they retired to the kiva and distributed seed corn to the women of the village." The similarity of the words Ahiilani and Ahiil is explained by a derivation of l)oth from the word ahiilti (return). The Ahiil katcina is the Return katcina, the tirst in Powamu to return to the pueblo. He is in fact the Tawa wiiqtaka (Old Maj Sun), and the similarity of the symbolism of his mask to that of the sun is evident. So Ahiilani is the "return katcina making," or the returning sun of the Patki, as Ahiil is the returning sun of the Katcina clan. Both these names are attributal names of the sun. Although Ahiilani, as his picture shows, has no sun symbolism in his mask, his crescent eyes are often seen in sun symbols. There is another indication that he may be in some way connected with the sun. A personation of Ahiil katcina is said to appear in some of the other pueblos in place of Ahiilani, which substitution indicates their identity. In the dance in the kiva the night before Ahiilani and the Soj'al manas appear, there is a man representing a bird which the author interprets as a personation of the sun;* the Soj'al manas are regarded as either germ goddesses or cultus heroines of the Water-house or Raincloud clan. In kiva exercises the personation of the sun takes an eagle form, which is not assumed in public, although the same god is personated in the plaza under the name Ahiilani. TANOAN NAMES FOR IIOPI KATCINAS In the following list are given the Hano (Tanoan) names of about sixty of the personages figured in the preceding pages. Many of these are simplv Tanoan translations of the Hopi names, a few names are identical with the Hopi, and a large number are entirely different. In the instances where the names are identical it is probal)le that the Hopi designation has .been derived from the Hano rather than vice versa, and in those cases where the Hano people know a katcina by its lloiji name it is possible that their knowledge of it came from their neighbors rather than from thoiv old home on the Rio Grande. The substitution of a Tanoan name for a Hopi katcina for its original name often sheds light on the character of the original. Thus Muyifi wiiqtaka is the Tanoan Naiioikusi, p]arth Altar Man; NaiToiu- cSee The Winter Solstice Ceremony !it Walpi. American Anthropologist, vol. xi. 1898, p. 65. 101. b Called Kwatoku, Eagle-sky-oae. High-sks'-eagle; one of the sun birds. BUREAU OF AMERICAN ETHNOLOG TWENTY-FIRST ANNUAL REPORT PL. "EUOTYPE CO.. BOSTON. -FEWKF.S] TANOAX NAMES KoK HoPI KATCINAS 123 kwia. Earth Altar Wonuui. is cuILmI in ll-.pi Tuwapofitumsi. The lists follow. Hi>iii nauie Hano (Tanoan) name Alosaka Anya Atocle Caiastacaiui Calak.. Cipikne Citotd Citulihi I'oho CotokiuunwCi Eototd Hahai win it i Hakto Helilulii Hokyana Hototo Humis Kaii?ale Kalektaka ( Akus ) KawikijU Kiwati.>ka Kokle Kokopelli Kokyan wiiqti Koroctii Kwai'us Alektaka Kwahu Maciuahola Masauu Monwu Muyinwu niana ^luyinwu taka Nakiatcop Natacka Niivak Pakwalii Paliilukun Paluna hoya Patcosk Pautiwa Ceni Onkwi'fii Atocl.- Katc'iiu'tceu Calaku Orlakfpi-niie Porpinki Citulilii Agaiyii Kwentulaoi Tceimili) Pokikwia Parsfpeime Heliliilii Konteilje Senipcitanle Tsewe Tentaiye Potaiye Papepekanne Tcete Kokle Nipokwaiye Yowanonaiye Estoruka Zekwafisaiye Tee Peiieino Pene Mahdiie Xaniiiukwia Xaniiiku.-ii Pelekayi Natacka Pon Yiitce Avaiyo Towatokwena Kwentcelepoe Pautiwa 124 HdPt KATCINAS [ETH. ANN. 21 Hojii iiamf Haiio (Tanoan) name Pawik Orpin Pi'iukofi lioya Ewaile Sic Tconi Siu Avatc liijya Potedji mowinwu Pen ■ ' Snyohini Tenieilje Soyckn Soyoko SuniaikciU Sumaikoli Talatumi'i Cenikwia Tataukyaniii Tcipi waive Tatc-iikti Uiitainellipo Tc-abaiyo TcaViaiyo Tcakuaina Tcakvvaina Toilikoiiiat'i Kvvandepe Tciilawitze Tcolawit/e Triib Ton Tehalie Hoho-Pocililii Telavai Zufitele Tiwenu Tiwenu Tuiiiae Oiitoen Tunwup Ho Tiirkwinu Pompin Wakac Wakat' Wukdkot Tekwede Wupaina\i Tceta Wihviiyoiiio Senna Yehcilici Chikokakyan Yohozrii wiuiti Imbesaiye ORKaX OF FOREIGN KATCINAS A few facts have t)eeii gathered regarding the legendary derivation or origin of certain Ivatcinas. The names of these katcinas are given below, with the clans whieli are reputed to have brought them to Walpi or other llopi pueblos of the East mesa, and the pueblos from which they are supposed to have come. Sevei'al of these are now in ruins. I'dhjtroiin, {I>,itl-; rJan)" LaKone mana Soyal mana Cotokinuiiwv't Hopi Calako mana Paliilukon Tiirkwinu '' Ahiilani (8oyal kalcina) Tiirkwinu mana " Pakatcomo is the name of a ruin in the Walpi valley, where the Patki and related elans lived after they abandcmed Homokibi and other ptieblos farther south, as already stated. ''The name refers tf) San Francisco mountains. It is therefore doubtful whether this katcina came from Pakatcomo. FEWKEW] ORIGIN (IF FoKEKiN KATCINAS 125 Klci/iiJiii (hiitrhhi cl'iii) Wiiwiiknti Ah ill Anwucnaeo taku Tufnviip Ttifi\vu[i taailta Toanaii Piuikofi raliina luiva ( Iwakul tiyci ( )\vakul mana Alosaka INIat^auu Eototi. Nakopau Imya Tflielawu '' Hell- Wupaiuaii Ana \,i;lfoh: ([',dilh rhlii) Maiiizran luana Palahikii mana Sdwinwu Sdvcik taka Soyiik niaua Kwewi'i Sili/diki iK(il. By til were di' names : I- the largest mimlici- dI' k;itcina> in ^\':^lJli ami Sichiimo\i ri\'c(l fnini Zuni. uikA tliesc generally jircst'i-vi' their Zufi' Sici Huniis Sio Huniis taadta Sio Avatc hoya Hopak katcina Hopak mana Kaisale and mana Citulilii Sio Calakii Pawik Soyowa Teiik Kawikdli Malo Sio Helilulii Sio mana Hokyana Pautiwa Ciwikoli Tccilauit/A* Atocle Kwacus Ali"k taka AIo mana t'aiastacana Hototo Powa Kaisale Sumaikoli Tcakwaina Ti'akwaina mana Tcakwaina taadta Tcakwaina yaadta Loiica Kokopelli Kokopelli mana Tcoslnu-i Soyan ep Samn wiiqtaka Wilt 'f Kicyuba, a very sacred place to the Katcina clan, and the site itl iheir former home Kicyut>a is regarded as very potent in ceremonies for rain. '• A inonntiiin not far frtmi Kicyuba is called TciielawlVs Cliair, '■ Awatobi is a historic ruin destroyed the last year of the seven teen tli century tiy warriors from the other Hopi pueblos. See Seventeenth Annual Report of the Bureau of American Ethnology. 1H9S. ut p. b, f, and v. and t and d are diffi- cult to distinguisli. C is pronounced as in ocean (as sh in shed), j as z in azure (French j), tc as ch in chew, dj as j in jaw, g as in get, u as ng in sing, q as German ch in ich; r is obscure, never rolled. 'tThe Hupi translate this Navaho name X\atciDa kwaiuu, Grandfather of the katcinas. 1 II () ( n O I A N ( () S A I ( ) L () ( I Y FIRST TART J. N. 13. III:^VITT IL'T C ( ) X T E X T S Page IiitrMiluctinn ISS An <_)nuiiilat;a vcrsic m 141 A Sciiera ver. not the fiist beings or chief actors at the ])eginning of time. Beast gods appear later. In the development of Iroipioian thought, beasts and animals, plants and trees, rocks, and streams of water, hav- ing human or other etiective attributes or properties in a paramount measure, were naturally regarded as the controllers of those attributes or properties, which could be made available by orenda or magic power. And thus began the reign of the beast gods, plant gods, tree gods, and their kind. The signification of the Iroquoian term usually rendered into English })y the term '"god" is "disposer," or "controller." This defiiution supplies the reason that the reputed controllers of the opera- tions of natui-e I'eceived worship and prayers. To the Iroquois god and controller are synonymous terms. From the very nature of the subject-matter and the slow acquire- ment of new ideas and development of concepts, the content of a cos- mologic myth oi- legend must ))e the result of a gradual coml)ination and readjustment of diverse luaterials, which, in the flux of time, are recast many times into new forms to satisfy the growing knowledge and wider experience and deeper research of the people among whom the myth is current. In diflei-ent bi-anches of a cognate group of peo- ples the old materials, the old ideas and concepts, ujodified by accul- tural influences and by new and alien ideas, may ))e combined and arranged in quite uidike forms, and hence ai-ise varying versions of a cosmogonic legend. These diffei-ent versions modify the thought con- temporary with them, and are in turn still further changed by accul- tural influences and motives arising from the activities of the people. And in later times, when they no longer constitute the chief body of the philosophy of the people, these legends and stories concerning the causes and lieginnings of things are called mvths. 136 IBOQUOIAN COSMOLOGY [eth. ann. 21 As has been suggested, the development of legend is not ahvaj'S internal, from the activities of the people dealing with the materials supplied ))v the legend itself, but often, and naturally, from alien matei-ial. from ideas and concepts consciouslv or unconsciously adopted from other peoples. And thus older forms and concepts, the ancient dogmas, are displaced or changed ))v accultural influences and by a more definite knowledge of natuie acijuired through a wider experi- ence, a closer observation, and a more discriminating interpretation and apprehension of environing phenomena. Cosmologies, therefore, are composite, representing the accumulated explanations of many things 1>y many generations in diverse times. The correct and funda- mental analysis must therefore seek by a wide comparison of mate- rials to separate the accultural from the autochthonous product. This analysis, however, can bring to light only such material as .still cxlii)>its by some marked token of incongruity its alien origin; for it is ol)vious that accultural matter in time l)ecomes so thoroughly assimilated and recast that a more or less complete congruity is established between it and the cosmologic material with which it is joined, but to which it is, in fact, alien. Furthermore, where reason demands it. metaphor and personification must be reduced to concrete statements of objective facts upon which the original figurative expressions were founded; in short, the process resulting in metaphor and personification nuist be carefully retraced, so far as it may l)e possible so to do from the materials in hand. It nuist not !)(' overlooked that although these legends concerning the beginnings of things are usually called myths, creation stories, or cosmogonies, the terms myth and creation are, in fact, misnomers. In all of these narratives, except such as are of modern date, creation in the modern acceptation of the word is never signified, nor is it even conceived; and when these legends or narratives are called myths, it is because a full comprehension and a correct interpretation of them have to a large extent been lost or because they have been supplanted by more accurate knowledge, and they are related without a clear con- ception of what they were designed to signify, and rather from custom than as the source of the major portion of the customs and ceremonies and opinions in vogue among the people relating them. Five different versions of the Iroquoian cosmology have been i-ecorded by the author at difl'erent times from 1889 to 1900. Of these only three appear in the fellowing pages, namely, one Onondaga, one Mohawk, and one Seneca legend. The first te.xt is an Onondaga version of the Iroquoian cosmology, obtained in 1881* on the Grand River reservation, Canada, from the late chief and fire-keeper, John Buck, of the Onondaga tribe. After- ward, in 1897, it was I'evised and somewhat enlarged by the aid of Mr Joshua Buck, a son of the first relator. It is not as long as the ]Mohawk HEWITT] INTRODUCTION 137 text printtHl herewitli ln'cause the relator seemed averse to tellinsi' more than a brief outline of the leyend. A version in the OnondaL^a, miicli lony'er and t'ullei' than any herewith printed, lias liccn reeorded from the mouth of C'hief John Arthur (tIIisoh. and will lie ])rint('d in a later report of the Bureau. The .second text is a Seneea version of the cosmoloi;ie legend. ol)taiiied in 1S96 on the Cattarauous reservation, in the western part of the .State of New York, from the late Mi' John Armstrong, of Seneea-Delaware- English iinxed blood, an intelligent and conscientious annalist. Later, at various times, it was revised in this office with the assistance of Mr Andrew John. The last t(>xt in order is a Mohawk version, obtained in IS'.Hi and 1897 on the Urand River reservation in Canada from Mr Seth New- house, an intelligent and educated member of the Moiiawk tribe. In general outlines the legend, as related hei'e, is identical with that found among all of the northern tribes of the Iroquoian stock of languages. It is told partly in the language of tradition and ceremony, which is formal, sometimes quaint, sometimes archaic, frequently mystical, and largely metaphorical. But the figures of speech are made concrete by the elementary thought of the Jro(|uois, and the metaphor is regarded as a fact. Regarding the subject-matter of these texts, it may be said that it is in the main of aboriginal origin. The most marked post-Columl)ian moditication is found in the portion relating to the formation of the physical bodies of man and of the animals and plants, in that relating to the idea of a hell, and in the adaptation of the ril) story from the ancient Hebrew mythology in connection with the creation of woman. These alien elements are retained in the texts to show by concrete examples how such foreign material may be adopted and recast to conform to the requirements of its new setting. In the translation some of the (^uaintness of the original is retained, as well as some of its seeming tautology. No liberty, however, has been taken with the texts either in the way of emendation or addition or in rendering them into English. The>' are given exactly as related. It luay possilily be objected that the interlinear and the free translations are too literal; but the aboriginal tliought. however commonplace, figurative, poet- ical, is set forth as simply and with as strict a rendering of the original as the matter and thought contained in it permit. It is no ready task to embody in the language of enlightenment the thought of barbarism. The viewpoint of the one plane of thought differs much from that of the other. The idea that the bodies of man and of the animals were created directly out of specific portions of the earth by Tharonhiawakon" is a comparativeh' modern and erroneous interpretation of the original « " He ijra.sps the sky (by memory)." 138 IROQTJOIAN COSMOLOGY [eth. axn. 21 concept. The error is due largely to the influence of tlie declaration of like import in the Semitic mythology, found in the He))rew Scrip- tures, the figurative character of which is usuall_v not a|)preliended. The thought originally expressed by the ancient teachers of the Iro- quoian and other barbaric peoples was that the eartli tlu-ough the life, or life power, innate and immanent in its substance — tlie life person- ated by Tharonhiawakon " — by feeding itself to them produces plants and fruits and vegetables which serve as food for birds and animals, all which in their turn become food for men, a process whereby the life of the earth is transmuted into tliat of man and of all li\ing things. Hence, the Iroquois consistently saj', in addressing the earth, '' Eithi- noha." "our Mother." Thus in 1806 the author's late friend. Mr David Stephens, a grave Seneca priest and philosopher, declared to him that the earth or ground is living matter, and that the tender plantlet <>f the bean and the sprouting germ of the corn nestling therein receive through their delicate rootlets the life substance from the earth; that, thus, the earth indeed feeds itself to them; that, since what is supplied to them is living matter, life in them is produced and conserved, and that as food the ripened corn and bean and theii- kinds, thus produced, create and develop the life of man and of all living things. Hence it is seen that only in this metaphorical manner Tharonhiawakon, the personified life immanent in the matter of the earth, creates daily, and did in the beginning of time create man and all living things out of the earth. But the fiat creation of man and things from nothing or from definite portions of clay or earth, as the potter makes pottery, never is involved in the earliest known concep- tions of the ))eginning of things. In the quaint protology, or science of tirst things, of the Iroquois things are derived from things through transformation and evolution. The manner in which the earth or dry land itself was formed, as detailed in the Onondaga and the Mohawk texts, is an apt example of this statement. Another misapprehended figure of speech is exprcs.sed in the popu- lar dogma of the virgin, or parthenogenetic, conception, which in this, as in other cosmologies, afl'ects one of the chief persons. This is, how- ever, a metaphor as old as the earliest philosophies of man. And some of the most l)eautiful and touching thoughts and acti\'ities of both barbaric and enlightened man rest on the too literal acceptation of the figurative statement of a great fact of life, attested b\' all human experience, namely, that Ijreath (spirit, air, wind, atmos, atman) is the principle of life and feeling, and that without it there can be no manifestation of life. This is the key to the riddle of the virgin, or parthenogenetic, conception. It is made very clear in the a He is also called Odendonnia, Sprout, or Sapling, and loskaha, having apparently the same meaning. HEWITT] INTRODUCTION' 139 Oiioiuliiya ^'orsioii. The fact and tho idea are matters ot" experience ill all times and in ail lamls. While in general outlines and in tln^ sum of incidents comj^rised in them the several versions of the cosmologic story of the Iroquois sub- stantially accord, there are nevertheless marked divergences in lioth structure and matter, which in time, by further development from accultural and other potent causes, would necessarily cause them to be regarded as quite ditl'ercMit legends in source^ and meaning; and this emphasizes the great and fundamental fact that all legends ar(> the gradual result of combination from many sources by manv minds in many generations. Most of the characteristic incidents rehited in these legends are widely prevalentover the A merican continent, occurring among jieoples speaking tongues of widely dili'erent linguistic stocks and dwelling in ■widely separated habitats. It should not be assumed that these coin- cidences are indubita])ly due to accultural influences, ))ut I'ather that they indicate universality of the natural phenomena from which the incidents embodied are drawn. Among these coincidences mav be mentioned that of the seclusion of the members of the animal world in a vast cavern by one of the <4iief characters of the legends. Winter, the man-being of frosts and snow and ice. This episode evidently portrays the annual hibernation of the animals and insects and the migration of the birds caused by the winter power, which is called Tawiskaron by the IMohawks." ( )haa by the Onondagas, and Otha'k- wenda' by the Senecas. The author desires to acknowledge his many obligations to the officers and staff of the Bureau of American Ethnology for most kindly advice, wise counsel, and many valuable suggestions, especiallv to the late Director, Major John Wesley Powell; to Professor W J ^VlcCJee, formerly Ethnologist in Charge; to Professor William Henrv Holmes, the present Chief of the Bureau, and to Herbert Spencer Wood, editor, who has also kindly performed the irksome task of cor- recting the proofs of the texts :uid translations while they w(n-e passing through the press. Alplhilut iiiiil iiJ>Jii'ei'iut; Sp. gozar. h as in has, he; Gm. ha))eii. i as in pique, machine, i the same sound prolonged, i as in pick, pit. k as in kick. n as in nun. run. n as ng in sing, ring, o as in note. rote, q as ch in (im. ich. r .slightly trilled; hut in Mohawk it closely approximates an 1 sound. s as in sop, see. t j)ronounced with the tip of the tongue touching the upper teeth as in enunciating the English th: this is the only sound of t in tliis language, u as in rule; Gm. du: Fr. ou in doux; Sp. uno. u as in rut, shut, w as in wit, witch, y as in yes, yet. dj as j in judge, hw as wh in what, tc as ch in church. " marks nasalized vowels, thus, e", o", ai". e", ii". ' indicates an aspiration or soft emission of l)reath, which is initial or tiiial, thus. 'h. e"'. o". ' marks a sutlden closure of the glottis, preceding or following a sound, thus, 'a, o\ a', a"". ' marks the accented syllable of every woi'd. th in this combination t and h are always pi'onounced separately. In the literal (interlinear) ti'anslation tlie following abbreviations denoting gender have been used: z. =zoic: aiithr. = antliropic; m. = masculine: fem. ^feminine; indef. = indefinite. AX ONONI)A(iA VEKSIOX The Manner in Which it Estahliuhed Itself, in Which it Formed Itself, in Which, in Ancient Time, it C'amk aisolt THAT the Earth Became Extant Hi' who Wiis my <;i-;iii(lf:ither was wont to relate tliat, verily, he had heai'il the leo-end as it was eiistoiiuirily told hy five oenei-utions of graiulsires. and this is what he himself was in the habit of telliiii;-. He customaTily said: ^Nlan-heiiios dwell in the sky. on the farther side of the \isilile sky (the o-round separatino- this from the world aliove it]. Tca" r)EI)IODIE.\"DA"'G-\VI- Tca" DeIO'dENDa"'i' Tca" Wa'waDON'nIa' The Therefrom it it EMi'LfiYKii The It was The It itself formed 1 WHERE THEREFOR WHERE ESTABLISHED WHERE Tca" lo'"HWENDJi.\'nE' wA'wa'do'"' ne" orilWAG.A'lO"". The It EARTH EXTANT is 7t TAME THE IT MATTER I IS) - WHERE TO RE ANCIENT. liabitually nrily: being 4 Ksodaiia"-ge""h:i". hwi'ks nwa"hondia"di''s;'i' tca" hodikstenM"- MyKnind- wii^. livr ^o niiiiiv thw miitnrnl the tlu'v ani'ieiii fiillicr ill Ijoily wIhti' ge""ha" na'ie" ne" honthoia'hfr'o-wa" ne" hi'ia" ge"'s hothon'de wen- tlmt Uv they it tell diil the verilv I'listom- he ii ln.,inl litisl hahitllillly ' nrily tea" ni'hadii'ho"de"-. na'ie' ne" hao""h\va" o""ke"" hathoia- the »iirh their relation thiit the he himself next in he it nil "^ where li^tkinilof, litisi urder 'hiV'gwa". I'ha'do"k <;v"'s: Ena'gee" ne" ofiVwe"' gao" hi; o-,)n'\va' , diii. He it said enstoiii- They abide the man- it >ky in "Tlie elassiflc eonoeptual term ongwe'. having no discernable grammatic affix, is what gramma- rians eall a jirimitive word, and has both a singular and a collective denotation. It signifies "man- kind, man, human beings; a human lieing, a person." Bnt its original meaning was "man-being" or "primal being," which signitieil I'olleetively tho.se beings whersonification of a body or element of nature; in short, to distinguish between what human experience had found to lie "real, genuine, native," and what was the eon- ver.se. Hence, the limiting term oflwe', signifying " native, real, gennine, original," was combined with ongwe', thus forming oi"igwe--oiiwe', whitdi signifies "native, real, or genuine man-being," hence, "man, human being." Bnt after the advent of tran.s-Atlantio peoples the antithesis was transferred unconsciously from the "primal being," or "man-being," the reified concepts of myth and legend, to "white human being." denotive of any trans-Atlantic person. So, in this legend, when applied to times previous to the advent of man the word oiigwe' usually denotes a man-being that is a personification, one of the gods ..f the myths, one of that vague cla.ss of primal beings of which man was regarded by Iroquoian and other sages as a characteristic type. 141 142 IROQUOIAN COSMOLOGY tETH, ANN. 'Jl The lodges they severally po«.sey^s are ciistuuiarily long. In the end of the lodges there are spread out strips of rough bark whereon lie the several mats (beds). There it is that, verily, all pass the night. Early in the morning the warriors are in the habit of going to hunt and, as is their custom, they return every evening. In that i^lace there lived two persons, both down-fended, and both persons of worth. Verily, one of these persons was a woman-being, a person of worth, and down-fended; besides her there was a man- being, a person of worth, and down-fended. In the end of the lodge there was a doorway. On the one side of it the woman-being abode, and on the other side of it the man-being abode. 1 2 3 4 5 6 7 8 9 10 11 12 13 tea" gae"'hia'de'. Gano"'se'dji% the where The where it. sky is extant. si" hagwa'di' far side of it yonder hodino"'saien'do"'. Tea" heiotno"'so"kd:V they lodpe have The there it lodge ends plnriilly. tea"' ne"'tho' the there where honno"'hwe'sthn they (ra.l stay over night. tea" custom- llie pluraHy (are) arily Avhere ne''tho' ge^'sowaiefida'die' there It lodge long ' illv it rough bark is spread along ganakdage/'heildo"-. it mat lay plurally. Ne"tho- There verily, gagwe gi' it all (entire) Na'ie" That (it is) ne the hondowa'tha they go to hunt habitually Na'ie That (it is) de'hiiiVdano'we' ne the he"'ge"djrk ho"'dendiofi'gwas ne" hodi'sge"'age"da', early in the hence they depart the they (are) warriors morning repeatedly (mat-bearers), ge"'s. Shadi'io"k o"ga"ho''k ge"'s. They returned evening after custom- home habitually evening arily. de'hni"deiT, dehiia'dage", de'hninoii'do"",'' they (m.f two they (m.) two abode, are' persons, Na'ie' ne" hi'ia' teieia"dada' custom- arily. ne'"tho* there they (m.) two are down-fended. they (m.) two are per- That sons of worth. (it is) e"defi\ eiiVdano'we"\ she abides, hofi'gwe' he man- heing (is) Tea" 1 The where hagwa'di* side of it she is a person of worth, he""den' he abides, ne the verily deienoji'do"'; she (is) down-fended; she is one person a SO still, ne' the haijVdano'we"' lie is a person of worth. ieiotno"'so"kda' there it lodge ends ne"tho' there de'hanoii'do"'. he (is) down-fended. ga'nhoga'heii'da" it is doorway. ne"tho' there ne"tho' there ne the that na' that one e"den' she abides ne" hofi'gwe' ne the the that he man- being (is) agon gwe : she man- being (is); he""den'. he abides. sgaga'di" one side on agon gwe she man- being (is) shaia"dada. he one person (is) Sgagii'di' One side on hagwa'di' side of it 1 Down-fended. This compound approximately describes a feature characteristic of a primitive Iroquoiau custom, which required that certain children should be strictly hidden from the sight of all persons save a trustee until they reached the age of puberty. The better to guard the ward from access the down of the cat-tail flag was carefully scattered about the place of concealment, so that no person could pass into the forbidden place without first disturbing the down and so indicat- ing invasion of the guarded precinct: hence, it is proposed to apply a literal rendering of the Iro- quoian term "down-fended " to a person so concealed. Persons so hidden were regarded as uncannj- and as endowed with an unusual measure of orenda. or magic potenee. HKwiTT] ONONDAGA VERyiON 143 .Sometime afterward, then, this came to pass. As soon as all the man-beings had severally departed this woman-being eame forth and went thither and, moreover, arrived at the place where the man- beiiiu; abode, and she carried a comb with her. She said: '"Do thou arise; let me disentangle thy hair." Now. verily, he arose, and then, moreover, she disentangled his hair, and straightened it out. It con- tinued in this manner day after day. Sometime afterward her kindred were surprised. It seems that the life of the maiden was now changed. Day after day it became more and more manifest that now she would give birth to a child. Now, moreover, her mother, the ancient one. became aware of it. Then, verily, she questioned her, saying to the maiden: " Moreover, what manner of person is to be joint parent with theer' The maiden said Gain'gwil' nwa'onni'she' o'ne"" tho'ne"' nwiVawe'"'ha\ (ianio"' 1 Some(time) sn (long) it lasted now thus (here i so it came lo pass. So soon a^ ^ gagwe'gi' Wil'hoiTdeiidion'gwa' o'ne"' dagaiage"''nha" nen'ge"' it all (entire) they departed plnrallv now tlienee she (z. ) came this(itis) is forth ne'' agon'gwe" ne^'tho" nhwa''we\ ne^'tho' di"' hwa'ga'io"' the she man- there thither she (z.) there besides tliere she iz.) ^ being lis) ^vent arrived ica"' non'we' he"''den' ne'' hen'gwe', na'ie" ne"' e'ha'wi* ne"' the the place he is the he man- that the she it bear- the "^ where (abides) being (is) (it is) ing is gana"'da". Wage"''hen"': "Satge""ha'. Dagonio'dai"sia'."' O'ne"" it com)' (isi. Slie (i!-) said: ■■ Do thou arise. Let me dress thy hair." Now, "-* hi'ia" da'hatge""ha", tho'ge' o'ne"' di"' hi'ia" wa"thoio'dai"'sia", of course. thence he did at that now. l)esides, of she his liair did dress, 6 arise. i time) course, wa"tgaga"'tciti" ne"' hoge"'a\ Na'ie" ne" o"he""'senk ne"'tho' she I Z.I it untangled the his hair That the day after day there 7 ni'io't. so it con- tinued to Ije. (it is). (it is) 8 Gain'gwiV iiwiVofini'sht^*' o'ne'" \vtVhoridion"hrr gwtV ne'' Some llimf ) s said: '" Where is the place wherein thou art ill?" Then the man-being said in reply: "Oh. my mother! I will now tell thee that I. alas, am about to die.'" And his mother replied, saying: ''AVhat manner of thing is meant by thy saying 'I shall dieT" It is said that they who dwelt there did not know what it is for one to say "1 shall die." And the reason of it was that no one living there on the sky had ever theietofore died. At that time he said: "And, verily, this will come to pass when I die: My life will go forth. Moreover, my })ody will become cold. Oh. my Da', tho''ge' o'ne"' ne" heii'gwe" wa'hatdo'ka* tea"' o'ne"' 1 So at that nnu- the he man- he it noticed the now (time) being (is) where q wa'hono'"hwak'de"'. GaiiTgwa" nwa'oiini'she' ne"tho' ni'io't " he became ill. Some (timei so (long) it histed there so it is o'ne"' hi'ia' ne" hono'^ha" ne"tho' wti'e'io"' tea" non'we" o niAv, of course. the his mother there she arrived the the place verily where liendfi'gii'. Wa'a'"hen': "Gaiii" non'we' nisano"'hwak'dani'?" he lay. Sheitsaid: "Where (is) the place . so it thee pain (illness) causes?" O'ne"' ne" hefi'gwe' ni'ha'wefi': '•Ageno"hiV, o'ne"' e"gonia- 5 Xow the he man- so he replied: ■' Oh. my mother, now I thee it being (is) will tell tho'ie"" na'ie' ne" ni"a' gi'heio""se\" Nii'ie" ne" ga'wt^n' t> that the I per- I am going to die." That the she it has (itis> .sonally (it is) .said ne" hono"ha', wa a"hen': '' Ho't nofiwa'ho"de"' geii'da' tea" ' the bis mother. sheitsaid: "What kind of thing it signifies the (is it) where i'.SEi'do"k: •E"gi'he'ia'?'" ^ thou it art 'I will die?'" saying: Na'ie" ne"', ia'ke"', tea"' hadina'gee" hiiii'' de'hadiieiide'i' »^ That the, it is said, the they im.) dwell not they it know (it is) where ne"' son'' nonwti'ho"'de"" aia''hen": "E°gi'he'ia ." Na'ie" gai'- the what kind of thing one it should "I will die." That it (whoi (it is) say: lit isi honnia"ha" ne"' hiia" hwefi'do'" de"agawe"'he'io'" tea" hadina'gee" IJ- it causes the not ever one has died the they (m.) dwell (makes matter) (it is) where ne" ne"tho' or'ao"'hia"ge'. O'ne"' hi'ia" tho"ge' wa'he""hen': ^- the there it sky on. Ngan to weep. Moreover, all" those who abode in the lodge were also atiected m the same wav: thev all wept. Sometime after he had died the.N set hi-'„v- De-se"-nia'-l,en- d..djao"-'gwi-. Ne"tho' di" ne"ska'hirk el:l,' Tl,ou,hv.w„ hands „,,„,„„.„,.-. Tl.ore besid.. •!>- 1. ^y e,es on I them I wilt Uiy _ _ . . -„ j. .(.- ne" o'ne- e"-se'a- o'ne"" tht.-ha' e"gi-he'.a. Ganio ^' ^^^^^- ^ "L Z .ho,.-m h„w «h„ost iwil.dio. so soon .s thout.w.U invi- tea-' ^.ilon'i<'"s drMiosthwa-di'ha'die' o'ne"' ha^'siV e-se'ii' '"'■' ,;l 7,.n>hn.a,h- i, « iU ,.„„,inu.. to .ro. less now in.Ulu.n th^wdt whtTf ins 1 •, 1 -.1 ••' b ,],-,■'' •h,-.'-lie'ia. O'ne"- di kgiiin ge de - """ ""^ , i,„Min.lu- Now liLMdus myeyi-son thou now is it ni'iirly lu- will maiden] said: "Moreover, what mannei' of person is the father of the child T' The maiden said nothing in rej)ly. The girl child grew rapidly in size. It was not long after this that the girl child was running about. Suddenly, it seems, the girl child began to weep. It was impossible to stop her. Five are the number of days, it is said, that the girl child continued to weep. Then the elder one [her grandmother] said: ''Do ye show her the burial-case l.ying there in the higli place." Now, verily, they carried wa"hodiio"de'"'iia', thuy (in. I worked. wadiadi'son'nia' tliey tm. i it made wa"hondiienno"'kde"' o'ne"' they (their) tasli finished itow ne tlie t;a"ho"'"sa". (lanio"' di"' So soon It case (t)urial-case) ne"'tho til ere be- sides wa'honwaia'don'dak, they his body incased, he"'tke"" o"nr wa-hadi"hen\ lip iiiyli also llioy (lu.) it up-laid. (rain'gwa' Some (time) tho"ge' ne"' at that the (time) driienda"'nha\ 'if an infant nwa'onni'she' so (long) it lasted eksa'go'na", she maiden. ne the he"tke"- up high he'hodi'" they it had up-laid i:i o ne now ne the she (is) female agon gwe o ne . wti agoksa - she man- then. she became being (is) possessed eksiV'a'. Tho-'ge o'ne"' she infant At that now (is). (time) di"' nonwa'ho"'de'" ne"' kind of person the be- sides 8 9 10 11 12 13 u e'"he"", agon'gwe' ne" she (is) mail- the being ne"' gok'sten"a" wa'sVhefi": "Son" the she elder one she it said: "Who (isiti ek.sa"'a" ago"ni"ha" T" Hiia"' ste""' de"aga'wen' ne"' ek.sa'go'ntV. she infant her father (it Not any- she it has saitl the she maiden. (is) is)?" (it is) thiiig (is) Godi'sno'we' tea"' gododi'ha'die' ne"' eksiVa'. Hiisi" she continued to the she infant (is). Not grow in size (it is) de"aonni.she''i" o'ne'" ne"'tho" eda'khe"s ne"' eksa"'a'. Dien'"ha" it lasted (long) now at that she ran the she infant. suddenly place about gwa" o'ne"" ne"' eksa"a' wri'o'"sa'we"' w;l"dio"'shent'hwa". Hiiti" she grew rap- idly the where the it no' seems de'a'wet aioiini'qhe" she it would stop. she child she began niweiidage". it is pos- sible Hwl'k Five hwa"he"s weeping gok'sten"a' : she elder one: ne the so many it day in number (is), o'nr-" now she wept. ia'ge" it is said. Not (it is) deio""shent- she goes about eksa'Tr. Tho"'ge' o'ne"" ■wa'a''lieii"' ne" she child. .\t that now she it said the (is) (time) " Etchina"'do"s tea"' tga'ho"'sa'"hii'." O'ne"' hi'ia' ■•Do ye it show tlio there it ease Now, of eoiirse ti> her where up-Iies." (verily), HKWiTTl ONoNDACiA VF-RSIOX 147 her j)i'i's(.)ii. and rausod lior to .stainl u[) hiL;h tlicrr. 'I'hoii tlic u'ii'l child looked at it [the corpse], and then she ceased her weepiiiL;', iind also she was pleased. It was a lony time het'ore they \\ ithdrew hei'; and it was not a loiiy' time hefore she again heyan to weej). Now, verilv. thev au'ain carried liei- person, and. moreover, they caused \trv to stand there ayain. So. it continued thus. that, day after day. they were in the hahit of I'arryiny her. and causiny hei' to sttuid ther(> on the hie-h ])lac(>. It was not lone- hefor(> she hy lier own efforts was able to climb up to the place whei'o lay the dead man-heino'. ^I'hus it continued to be that she at all times went to view it. Some time afterward it thus came to })ass that sln^ came down ayain brine-iiiii- with her what was called an armlet, that being- the kind of thing that the dead man-being had claspe(l about his arms, and, l)eing of tlie wampum vai'iety-, it was. it is said, tine-looking. wa'hodiirrde"'-haw;V n(>"tho' he"tke"' wa"dioridatde"'sda\ O'ne"- thi-v her ptTsun rjirrii'-l (hurr up liit,'li ilirv i iinli--f,] tier ciiiisi'tl Now l.istun.l. Ill isl wa'ontgat'hwa" ne" (dvsa"'a'; tho"'g(>' o'ne"" wa"<)nni'(|lie"" tea"' she it Iruiki'il at III.' shei-liil'l Ml tlint nnw -lie il .■.•iiv,.,l ilu- li-i, itinuM wlien.' deio""sherit'hwas, wa"ontcennon'nia" o"'ni". Aofini'she'i' o'ne"" sliL- is wt-(.-Iiine, slio was y.li'iisr.l alsn, U lasted (Iotik I now saiondadia"d()""'tka". Na'ii^' ne"' hiia"' de'aoilni'she'i' o'ne"' ntiaiii tlK'v Irt piTsun Tiiat lli-' luit il lastnl ( loiii,' i n.»\\- \vithilreu-, (it i- 1 he"' donsaio""sherit'hwa". ()'ne"" hi'ia" sashagodiia"de"'"hawa". again ai^aiu shr \\rt)t. Nnw. iil coiu-sl'. again tliey Iut prrsnn \frily, L'arriL'ft. ne"tho" di"' he"'tke"' wa"shagodide"'sda". O'ne"' iu'"'tho" tluTp I'"-- up iiigh tlii-v liorcansed ti>st:iTihagodiia"liagodi- si) it is day aftt-T tliey lirr person rarriftl np liigii also tliey In-r day customarily i-auscd de"'stha". Hiia'' d(^":ionni's!ie"i' o'ne"" ga'o""hwa' wa"ofidadie'na- to stand. Not it hist,.,| il.ais;) now -Ij,. lu-rsrlf she liiTsolf h.^lpi-d todo it wa"s wa"eia"'tlie"" tea"' non'we" tga'"ha" ne'' hawe""lie'ii>"". luT- slu> I'limbc-d llic Ihi'i'laec tlu'ri- it tin' lie is drad. self np \vlirre up- lay Ne"'tho' ni'io"t idvdo""'ne"s diiot'gont. There so it is she it customarily at all limes, went to see (iaifi'gwa' nwa'ofini'she" o'ne"" ne"'tho" nwa"iiwe"'"ha" dofida- Someaimel so it lasted no^v thus -o it came in jmss Ilinice 1» 10 11 1-2 io"'kwe'ne""'da'' teie'ha'wi" i(''""nenteha"iihas'tha' gaia'dji". na" again she clescendcd she it brought erne it uses for armlet it is called. that again one nonwa"ho"'de"' hi'ia' hotnentchii"nlia'"h()"' no"' hawe""he'io"", kilxl of thing, vcrih-, he his arm has \\ rapped around the he is dead, -*■'' pliirally otko"'a" nonwa"ho"'dt"'"", oia'ne", ia'ke"'. \V;"i"a"hen"' ne"' it wampum kind of thing, it (isl tine. it is said. .Sin- it said the ^"^ 148 IROQITOIAN COSMOLOGY [eth. ann. 21 The elder one said: " What niaiiiierof thiii^- caused thee to remove it?" The girl child replied, saying: " My father .said: 'Do thou remove it. It will beloni;' to thee. I, verily, am thy parent." " The elder one said nothing more. It continued thu.s that customarily, as soon as another daj' came, she would again climb to the place where the burial-case lay. So, now, verily, all those who were in the lodge paid no more attention to her, merely watching her grow in .size. Thus it contin- ued that day after day, at all times, she continued to go to see it [the corpse]. They heard them conversing, it is said, and they also heard, it is told, what the two said. After a while she again came down bringing with her a necklace which the dead man-being had had around his neck, and which she had removed. She, it is reported, said: "Oh, my grandmother! My father gave this to me; that is the reason I gok'sten'a': ''Ho't nonwa'ho"'de"' daioi'hwa"'klie" tea*' waska"- 1 .she eUlf r one: "What kind of thin;,' it is reason of it the thou (is it) where didst tciiV ?" Daiei'hwa'sa'gwa" ne'' eksiVTr wa'a'iieu': "G'ni'ha"' 2 remove Slic it replied the she cliild slieitsai'i; "Mv father it?" wirhe"'hefi'', 'Sga"'tcia'. I's e"sa'we"k. I"' hi'ifi" gon"ha'wa'.'" 3 he it said, • Do thou Thou thon it wilt I verily, I thy parent am.'" it remove. own. (it is), Iliiii'' ste""' de'tciaga'we"" ne"' gok'sten'a*. Ne''tho" ni'io't 4: Not any- aj^ain she it said the she elder one. Thus so it is (iti,s) thins ge"'s ganio" w;Vo'he""nha" o'ne"" he"' saiea"'the"' tea" noii'we' 5 eustom- so soon it day became now again again she the the place arily as climbed up where tga^ho'^sifhif. Da'", o'ne"" hi'ia" tea"' ni"hefi'nadi" ne"' there it case up-lay. So, now, verily, the so they fm.) are the wlicre nniny in number gano"'sgon'wa'' henni"'deii' hiia" de"shormasdei'sdi\ ne"'tho' 7 it lodge in they (m.) abide not they (in.) again pay there attention to it, gefi'gwti" de'hadiga'iiir tea"' gododi'ha'die". Ne"'tlio" ni'io't 3 only they (m. ) their eyes the she continued to There ,so it is had on it where grow. diiot'tiont heiontgat'hwas o"he""'senk. Hofinathofi'de", iti'ke"', it at all times thither .she went to day after day. They (m.) it heard, it is .said, see it de'hodi'tha", hofinathofi'de" o"nr, ia'ke"", ne"' .ste""' gwa" 10 thev(m.)con- thev ( m. ) it heard also, itissaid. tlie any- seem- "versed, ' thing Ingly nofiwa'ho"de"' de"hia'do"k. DieiT'ha" gwa"' o'ne"' he"' 11 kind of thing they two (m.) Suddenly. seem- now again kept saying. ingly. dondaio""kwe'ne""da' tcie'ha'wf ne"' ioiTni'dias'tha' ne" 12 thence she again descended she it brought the one uses it as a the again necklace ho'dieiT'iia" ne"' hawe""he'io"', na'ie" o""k(y'' goga"tcien'ha'die". 13 he had had it the he is dead, that thistiuu', .she came, having around his neck (it is) removed it. WiVa'hcrr', ia'ke"': "Gso'dti'ha". g'ni'ha"' waha'gwe"" neii'ge"'; ^■i Sheitsaid, itissaid: "My grandmother, my father he it gave to me this(itis); na'ie' gai"honnia"ha* wa"kga"'tcia"."" O'ne",' ia'ke"', tea" 15 that it it causes I it removed." Xow, itissaid, the (it is) where HEWITT] ONONDAGA VERSION 149 removed it."' So, it is i-eported, until the time she was full-yrown, she was in the haliit of g'oinjf to view the place where hiy the Imrial- case. At that time, it is reported, her father said: '"Now, my eliild, verily, thou liast urown to maturity. ^Moreover, I will decide upon the time when thou shalt marry." Some time afterward he said: ■■Thou must tell thy mother, sayiny: ']\Iy father said to me, "Now thou must marry."" Now, moreover, verily, thy mother must make leavers of bread, and it must till a lar<;e forehead-strap-horne basket. Now, moreover, thou must make the bread, and thou nntst have it ready by the time it becomes nioht."" Truly, it thus came to pass. It became night, and, verily, the elder one had it all ready. She said: "I have now made it ready. The basket is even now fidl of bread."" Now. tlie maiden again climbed nwa'oiini'she'' heiagodo'di' ne"'tho' ekdo""'ne's tea"' non'we" su (li 111^') it lasted tliitlKT slu- Kfow there slie it went habit- ttie the fhice 1 to lull ^i/.e ually to see where tga:''h;l" ne"' gaiio'^'sa". there it tlie it ease ( burial- £i iiphiy <-ase). Tho"'ge", ia'kt"^"", (j'ne"" wa"he""hen"' ne"' ago"ni'ii:V: •"O'ne"' .\t that it is said. now he it said the her father: "Now o Itiniei, (it is) hi'ia" u'oniia'wa" wa"sadodia'ea'. I"' di"' e"tii'enno""'do"" u'aiiT' verily, I thy parent aiix thou hast thrown ni>. I more- I it shall will where "t (it is) over {deeide it). niga'ha'wi" tea"' ("'"saniti'khe"."" GaiiTgwil' nwa"onni'she" o'ik"'"' there it bears it the thou wilt marry." Some (time) .so ( lung) it lasted im>w "^ (the time) where wa"he"'h("''n"': "■ P>""sheiiitho'i("'"" ne"' sano''ha" e"'si"h(^n"', ' Wa"ha- he it said: ■■ Thou her wilt tell the thv mother wilt thon it shv, -He ail- 'j dressed g'on'has g'"ni"h;\''. ( )'ne"' e"sania'khe".""" <)'m''"^ di"' hi'ii'i" me, my lather. Now wilt thou marry.' " Now, more- yerily, i saying, over. e"ie'h!l"[;'orinia'"hen" ne"' sano'"ha", ntl'ie" ne" e"g;Va''seik ft ' c she bread will make the thy tnother. that the it will till a o repeatedly (itisi basket ontge"da'stli;V ga"a''sa". O'ni''"' di"' i''"sha'gon'nia" e"saienn('^fida"'ik one bears it by the it basket. Now. im)re- thou bread wilt thou it wilt have ^ forehead-strap over. make- reaily tea"' niga'ha'wi" ne"' e"io"'giik.'" the there it it bears the it will be dark." 10 where (time) Do'ge"s ne"'tho' nw;i\iwe"''hil". Wa"o''gak o'ne"' hi'iti' It is true thtis so it eame to pass. It beeame now. verih', 11 ui,i;ht o-aewe'"'!" "•aiennendtVi" ne" gok'stt"'!!":!'. ^Vi■l"a'hef^': ■■O'ni'"" it all she it bad ready the she elder She it said: "Now t.i one (is). wa"gadadeiennendii"'nha". O'nt"'"- g-ii"a"sei' ne"' o"h;i"gw;l"."" I mv preparations have tinished. Now it liasket the it liread. ' io (is) full eksiX"go'na' srueif'the"" tea"' non'we' she mairleii again she up- the the plaee 1-1 eliml.a'd where O'n.'"- ne"' na"' ne" Now that the that one that one 150 IROQUOIAN COSMOLOGY [eth. axn'. 21 up to the place where lay the hurial-case. At that time they heard her say: "My mother has now made everything ready." He then replied: "To-morrow thou nuist depart; early in the morninii' thou must depart. The distance from here to the place where lives the one whom thou wilt marry is such that thou wilt spend one night on thj' wa}' thither. And he is a chief whom thou art to nnirrv. and his name, hy repute, is He-holds-the-earth." Now the next day she dressed herself. As soon as she was ready she then again ran. going again to the jdace where lay the dead man-being. Then she told him, saying: '"The time for me to depart has arrived." Now. at that time he told her, saying: "Do thou have courage. Thy pathway throughout its course is terrifying, and the reason that it is so is that many man-beings are traveling to and fro along this pathway. Do not. moreover, speak in reply if tga'ho'-sa'-ha'. O'ne" Now there it hnritil-case up- lies. wiVeieilnrMldtVnhrr she her ]ii'(.'parations has linished "•E"io'he""nha" o'ne"' "It will bft'ome day now i tomdrrnwt hofinathofi'de' they (m.) it henrd tea" waa'hen": "O'ne"', she it said: " N"o\v lie the niiia'wen': thence he replied: the where Tlio"g*e' o'ne" At thnt now (liniL'i He"ge-'djik o'ne"' e"sa'- Karly in the now thou morning wilt den'dia". Sga'dii' e"sefino"'hwe'teia tea"' niio'we' tganada'ie"' depart. One it is thnu wilt stay over night the so it is dis- there it village where tant lies tea"' nofi'we" tluina'gee' ne" e"djiniii'khe'. Ila'seiinowa'ne"' the the plaee there he the ye two will marrv. He is a chief where dwells na'ie* ne" e"djinia'khe', Hao"'hwendjiawa"gi' ni'ha'sen'no"de"' de"sa 8 herself ready noii'we 9 the place tho'ie"" 10 him agno'"hri"." my mother." e".sa'deri'dia". thon wilt de7)art. 5J that the ve two will marrv. (His) Wa'o'he""nha' tho"ge' o'ne" Itbecnmedav at tliat now (time) o'ne"" tho"ge' now at that (time) tga'ho"'.sa"ha" ne" there it burial-case the np-lies waa'hen": "O'ne" she it said He-it-earth-holds such his name (is) kind of." wtVoiide'.sen'nia'. Ganio" wa'oii- she herself dressed. So soon as she made don.saiona"dat ne"tho' nhon.sa'ie"" tea' there thither again she ran ' No\\- hawe"'he'io"'. he is dead. hwa"ga'he'"g it has arrived thither again the she went where Tho"ge' wa'honwa- -4t that .she told (time) tea" the where one'" e"ga'- now I shall defi'diii' 11 depart." Tho"ge' o'ne"' wa'.shagotho'ie"" wa"he"'hen": "Djia'ke"'. At that (time) lie her told .she it said: Deiodeno"'hiani"dr 12 It is terrifying ■ Iio Hiou have courage. tea" non'we" nlieiothaiii'noiV the the i)lace thither it path has its where course nfi'ie' gai'honnia"ha' tea" ne"tho' ni'io't tea" 13 that it it causes the there so it is the (it is) where where weii'ie' tea" uon'we' nheiotha'hi'noiT honnatga"de' ne" on'gwe'. 14 in the the place thither it path has its tlicv are numerous the maii-heing numbers where course na le ne that the (it is) deiagoilnada- they (anthr. I travel HEWITT] ONONDAGA "\EKSIoN 151 some person, whoever he uiiiy he, addresses words to thee. And w hen thou hast u-one one half of tliy j<)iirne\-, thou wilt eome tn a river there, and, moreovei'. the Hoatitiu- loo- whereon persons eross is maple. When thou dost arrive there, then thou wilt know that thou art half- wa\' on thv journey. Then thou wilt cross the river, and also pass on. Tlion must continue to trav(d without interrujition. And thou wilt ha\e traveled some time l)ef()re thou arrivest at the place where thou wilt see a largi' tield. Thou wilt see there, moreover, a lodo'e standino- not far away. And there beside the lodge stands the tree that is called Tooth." [Moreover, the blossoms this standing- tree l)ears cause that world to lie light, making it light for the man-heings dwelliiiu' thei'e. 'A''gwi' df de"tcada'dia do'gat hi'ia" e"iesawenna"nha" m-" Do it licit. iiioiv- tlKiu wilt siiLMk if it lic --(1. vfrily. imy tlu'U wiirfls llii.' ,,viT. ill ivply will lulilrfssti) soiT' gwa"' nonwa"ho"de"". Na'ie" ne"' tea"' dewa'si'MTno"" tea"' wh.i s.iiii- kinil of persim. Tlmt Ilii; thi- it hiilt is tlif iiiL'ly (it is) whert' wlii/ri.' niio'we" nhc"''se" nc"'tho" tgc"iiio"'hwada'die', na'ie" di" ne"' soiti><(iis- thilluT llinii tlicTc tlirrr it river fXti'luls itself lliat more- llie liuit wiltbegoiiig uloiig, (itisi over o'hwa''da" ne"' gat^^fi'do" tea"' non'we" deieia"hia"'ktha". Ne"' il maple the it log floats tlie tlieplaee one uses it stream The where to eross. o'lii"'"" ne"'tho' he""'sio"" o'ne"' ('■""sea"' o'ne"" tea"' dewaVeiTno"' now theie llierethoii now tlioitwilt now the it middle is will arrive eonelnde wllere nhwa"'ge". Tho"ge' o'nt"'"' de"'siia''hia"k. (''".sadong-o''da" o''ni". there I am .\t that now thou stream wilt tlioii wilt pass on also, going. (time) eross. Heiotgofldi'r'gwi" e"sa'defidion'ha'die". Xa'ie" ne"' gain'gwa" Without iiiterriiplioii lliou wilt eontinlie lo That tie- some (time) travel on. (it is) ni"'"iorini'she" tc;i" lie"sath!i"hi'ne" o'lu"'"" liir'sa" ne''tho' hi''"''sio"" so it will last the thither Ihoii wilt lie now .iiisl then there there thou where traveling wilt arrive tea"' non'we' ("''"satgat'hwa", e"shefidage""'nha" na'ie" ne"' tga- the tlie Jilnee thou it wilt see. tlioll a clearing (field l that the there w hi-re wilt see (it isi E"sge""'nha" <.\i' ne"'tho' gWiVtho' tgano"'- it field lies groat. Tlion it wilt see. more- there near h,\- there it -^ over. sa'ie"". Na'ie" ne" g;uio""sak'da" ne'tho" ga'die" na'ie" ne"' lodge Thilt the it loilge I.eside there it tree that the -It lies. I it is| statnls (it is i Ono"'dja'" giu''ridaia'dji'. Na'ie" ne"' di"' tea"' ;iwi''"'ha'ha'gi' It Tooth it tree lisi called. That the m<.re- the it is full of llmvers Ij I It i- I o\er where nen'ge"" gii'iie" tea" ni.'"'tlio" diio"'hwt''tTdiia'de" dcio"h:ithe"'di", ^^ this (it is) it tree the tliere there it world (earth i is it it eau^es to he -^-'-^ stands wdiere present light. na'ie' ne" na'ie' deiiodi"bathe"'dani" tea" ne"tho' eiui'gee" that the thai it it them eanses to he light the there Ihey dwell I'i (it is) (.it tsi for where ne'' oii'gwe". the man- -L«^ l.eing. " I'robahlv the \'ellow dog-tooth violet, Krvthronium aiiierieannm. 152 lEOQtTOIAN COSMOLOGY [ETIl. ANN. 21 "Such, in kind, i.s the tree that stands beside the lodge. Just there is the lodge of the chief whom thou art to marry, and whom his people call He-holds-the-earth. When thou enterest the lodge, thou wilt look and see there in the middle of the lodge a mat spread, and there, on the mat, the chief lying down. Now, at that time, thou shalt lay thy basket down at his feet, and, moreover, thou shalt sa}*: "Thou and I marry.' He will sa.v nothing. When it becomes night, he who is lying down will spread for thee a skin robe at the foot of his mat. There thou wilt stay over night. As soon as it is day again, he will say: 'Do thou arise; do thou work. Customarily one who lives in the lodge of her spouse works." Then, verily, thou must work. He will lay down a string of corn ears and, moreover, he will say: 'Thou must soak the corn and thou must make mush.' At that time • Ne"tho' Thus nioaeiido''de"' tea" gano'"sak'da' ga"he'. so it tree (is) kind of the where it lodge be- side it tree stands. Ne"'tho' There niiiono"^8a'ie"' ne" haSsennowa'ne"* ne'' e^djinia'khe', seem- ingly there his lodge stands the he chief (is) ye two wiL iiiarrv, Hao'"'hwendjiawa"gi' horiwanriVlo""khwtV ne'' haonowe''d:r. Ne" He-it-earth-holds o'lie"' ne^'tho' now there ha'deg-ano"s'he" they liini designate thereby he""sio there thou wilt arrive nl ne ' the gano"sgon'wti" it lodge in bis yieople. e"satgat'hwiV thou it wilt see just it lodge in middle of ne''tho" ganak'do"', na'ie" there it mat (bed) is spreiid. that (it is) The tea' the where ne" the e sge nfli thou it wilt see ne"tho' ganakdsi"ge' heMa'ga' ne" ha'st>finowa'ne"'. Tho"ge there it mat on he lies the be chief. At that time o'ne"' ne"tho' now there thou it wilt say. Ne" o'ne" The now nofi'we' ha'de'ha'si"dage"hen', the just (where) his two feet plaee are lyiltg, Hiia" ste°" tha-he'"'hen". ' Thou I marry Not any- he it will say. now.' (it is) thing "io^'gak nii'ie- ne'' tea ' he'Vla'gir ne^'tho' e"'hie"'8o'was he lies di": more over e"sat'a"sa'ieii' tea" thou thy basket the wilt lay where ' Wa'oiio'inia'khe'." the 10 11 12 13 14 it will be- that eome night (it is) tea" noiTwe' ha'de'ha'si'dade'nio" the wliere the (he where plaee just where hi.s two feet end. Ne"tho- There, Ganio" e"io'he""nhti' o'ne"' So soon it will be day now se ' it is a mat- ter of fact e"'he""hen" he it will say: there he will spread for thee II mat (.bark) di"' e".senno"'^hwet, thou wilt stay over night. ' Satge""ha'. ' Do thou arise. mure over, Saio'de""ha' Di:) thou work. Goio"de' ge°'s tea" She works cus- the tomarily where e-hne"'hwas'he"\" Tho"ge' she aliides with her husband's familv.' At that (time) o'ne"" lii'ia e"saio'de^"ha\ One"^'hiV e"4ia^ste"^sa'ien\ e'^^he"Mien" now, verilv thou wilt work. It corn he a string of it will he it will say, he a string of it will lay down. df: more- over: E"8ene""hanawe""da\ e"sdjiso-on'nia / Thc'ge' odji.sda 'ge' ' Thou it eorn wilt soak, thou mush wilt At that it tire on make.' i,time) HEWITT] ONONDAGA VERSION 153 thore will !»' a kettle of wattn- set on the tire. As soon as it boils so that it is terrifviiiir, thou must dissolve the meal therein. It must be boiliiiu' when thou makest tlie mush. He himself will speak, savinu-: 'Do thou undress thyself." Moreover, thou must there undress thvself. Thou nuist be in thy l)are skin. Nowhere wilt thou have any garment on thy btxly. Now, the um^h will br lioiliiiL;-. and the mush will be hot. Verily, on thy body will fall in plaees the spattering- nmsh. He will say: 'Thou nuist not shrink baek from it;' moreover, he will have his eyes tixed on thee there. 1 >o not shrink baek from it. So soon as it is cooked, thou shalt speak, .savino" "Now. verily, it is cooked; the nnish is done." He will aiise, and. moreover, he will I'emove the kettle, and set it aside. Then, he will sav: 'Do thou seat thyself on this side." Now then, he will say: "My slaves, ye dogs, do ye two come hither." They two are o'hne'ganos e"o;ana"djio'dak. Ganio"' e"diowiiaiie"'"ha" Me"'tho- it wiiter it krttlo will sit. Siisiion it will iiir-hoil tlicrr 1 (frushi as tea"' deiodeiio"iiiani" wilt immerse. miike. self hwa' e"thada'dia" e"-he"'hen"': ■ Sadadia"dawi"da-'sia-." NV'tho' he will speiik he it will say: ■ lici th..n thyself ilisrohe.' There ■* di'' e°sadadia'dawi'diV'sia". Sa"ne.sda'go"ks e"gen'k. Hii;V' gat'ka more- thou thvself wilt disrobe. Thdii thy bare skin it will lie. X"t imy- .) over, ' wilt lie in where da'de"diisadia"dawi"'dik. (Vne"- ne"' odjis'gwa e"diowiia-he""sek, thou wilt be nibeil. Now liie it mush it will be uri-boilinf.-, '> o'dai'-heiT e"g-e"'ks ne"' odjis'gwa". Sia"di"'ge' hi'ia" he'Vaa"'- ilishot it will be the it mush. Thy bwly cm nfeourse it will lie- < oome at- seiv tea" e'Hvatdiisgwadon'gwa". E"'hr'"'hen"': ' HiitV thonda.sa- tached the it itself mush will splatter. He it will say: 'Not thim u toit where _ I'lisi sh.nil.lst do""'tka'." Ne"'tho' di"' de"iesaga"ha"k. "A"gwi' thonda'sado""'tka'. flineh from There, more- he his two eyes will Do not thou shiiuklst flinch it.' over. have on thee. do it from it. Ganio'' e'Va'ik o'ne"' de"teada'dia' e"si"hen": "O'ne"" hi'ia So soon it will be now thou wilt speak thou wilt Now, verily, tl as enoked say: wa'ga'ik, wa"gadjis'gwaik." lV'"thatg:e"''ha", o'nt'>"- di"' e'"hana"- itiseooked, it mush is rimked.' Thenee he will now mure- he will H up-rise, liver remiive djioda'g-wiV, si" hagwa'di' e"'hri'ie"\ Tho-'ge' o'ne"- e"-he'-- ^^ the set kettle, vouder side of it he it will .set ,Vt that now he it will 1"- far down. itime) hen"': "Sadien" ne'"' hagwfi'di'." Tho"ge- o'ne"' e"'he"'herr': siiv: ■Till thiiu sit hen- side of it." .\t that niiw he it will say: lo (time) ' Agetchene""'sho"\ dji'-ha', ga'e" donde'sne'." Agwa's deg-ni- ■Mv slaves several, dogs, hither do ye twii Very they iz.) 14 come.' two 154 IROQUOIAN COSMOLOGY [ETH. ANN. 21 very large. As soon as they two arrive lir \v\\\ say: 'Do ye two lick her body where tlie mush has fallen on it." .Vnd their tono-ues are like rough bark. They will lick thee, going over thy whole body, all along thy body. Blood will drop from the places where they will lick. Do not allow thy body to flinch therefrom. As soon as they two finish this task he will .say: 'Now, do thou again put on th}' raiment." Now, moreover, thou must again dress th3'self completely. At that time he will take the l)asket and set it down, saying, more- over: ' Now. thou and I marry.' So now, .so far as they are concerned, the dogs, his slaves, they two will eat." That is what the dead nian- ))eing told her. Tt l)(>came nigiit. Now. at that time, they verily laid their bodies down, and they slept. It became day, and the sun was pre.sent yon- der when th(^ maiden depaited. She bore on her l)ack ])y the forehead strap her basket of bread. Now, verily, she traveled with a rapid gowa lie . jirc Ijirtji'. na'ie" ne' that the (it is I gaeii'wa' it roiigli bark (tilet 10 11 1:.' 13 14 Gaiiio"' de"gni'io"' o'ne"" e"'he'"hen' Sosoim thev t\V(i now lu' it will sav: they twd : will arrive iagodiisgwa'hi"so"".' it mush has fallen on her in places.' E"saka'nent p]tchika'nent ' Do ye two lick her in'io't. Ml it is. Thev thee will ■ lick Na'ie' That (it is) e"gni"'sa' they (z.) it two will linish ne the tea"' the where ne the ( their] tongues aa'dagwe'gi", thv hodv entire. sia"da"ge"'sho"". De"tgatkwe"'sa'hi"'nha'' tea"' noiTwe' e^gnika'nent, thy holly on alouK. Thence it liloorl will drop they (z.^ two will lick (it). "A-'gwi- di" de"tcadadiado""'tka l>o it not. more- over, he it will say; thou wilt flinch from it with thy body. ' O'ne'" sasadia"dawi"'da ■ Now the the where place (xanio"' e"gni".sa" o'ne"' So soon they (z.) two now as n'il'l finish it O'ne"- di" e"tca'sei"sa" again do thon dre.ss thvself.' it all. e"'ha'ie"", lie it will set, Tho"ge* At that (time) he it win SUV o ne now Now de'''hafi\sa"o*w:V niore- Dver, SV thou thyself wilt re-dre.**.* Mgwil'di' side of it df: nil ire- over: lie the dji'-iur dogs the that one that Na"' wa"he'"heii"' ne"' he it said the ne the he it basket will yonder take up far O'ne"' wa'onginia'khe"." Da', o'ne"' ■Now thou I marry." So, now hoteheiit"'""'sho"" de"giadekhon'nia"."' his slaves several they < z. ) two will eat." That (it is I ik. Tho''oe' It became night. wa"honna"'gak. [liev (m. ( went to skH'Ii. o-o'di-'iTdion' .\t that (time) hawe"-he'io"'. he is dead. o'n(?"' hi'itl" now verilv she departed ne (he Wii"o'he""'nhiV It became day ' cksa'go'na'. she maiden. ne the 'ha''gwiV, it bread. O'ne" Now, hi'ia" verily, wri'horidii:rcl;\t loiiy Ix't'orc she was sui'):)ris('d to tiiid a I'ivt'i'. There ))esi(le tile ri\er she stood, thiukiii!^'. vei ily. " 1 ha\e h)st my wav." At that time she started hack. Not hmy atterward those who aiiode in the home hidy'e were sui'])rised that th(> maiden returned. She said; "' 1 lie- lieve 1 liave h>st my way." Now siie laid \trv husket on the mat, and, moreover, she ayain ran tliither and again climbed up to the phiee where lay th(< hurial-ease. So soon as she reached it she said: "Oh, father! I l)rlievi- that 1 lost my way." lie said: •• What is the character of the land where thou helievest that thou lost thy way f " " A\'here people habitually eros.s the river, thence I retiii'ned," said the maiden. She told him CNcry thing. She said: "A maple log iloats at the place where they habitually <'ros,s the river." He said: •• Thou hast not lost thy way." She replied: "" 1 think the distance to thi' ))lace whei'e the I'iver is seems too shoi't, and that is the reason that 1 think de'aofini'she'i' o'ne"' \vrrondiefi"ha' gwa"' ne^'tho' ge""hio"'hw!i- it iastuil now- slu' was surprisf*! st'eni- there it river had its ilonj;) ingly course da'die". O'ne'" iu>"'tlio' ge"iiio"'hW':lk'da" wa'diediV'nha' ne"' along Now ■ lllrre it ri\ IT lieside slie stoppcl tlif (there). wa'en'ii" o'ne"' hi'ia" wa'g'iidia'da'Mo"". Tho"'ge" o'ne"' sruo"k'ii;'i". site did now. venl>. I my way i my per- .-Vt that now slie turned believe son ) liave lost. (time) hack. Hiia" de"aonnis'he"i' o'ne'" ne" tea" tgiino"'.sa'ie"" thefini"'dr'n" Not it lasted lions: I now tin- the there it lodge liiere they i m. ) (il i-i where lies aliide wadiondicrrdia" gwa"' saie'io"" ne"' eksa'go'na". ^\'a"a•he^l■': they (m.t were seem- aKain she the she She it said: surprised ingly returned maiden (is). "(ie''he' wa"giidia"da"do"\" One'" ganakda"'ge' wiVont'a'sti'ien', ,, '• I it think 1 lost mv wav ( ntv jierson I." Now" it mat on she her liasket laid, ne"'tho' di"' tciedfdv'he". saie;i"'the"" tc;i"' nofi'we" ts'a''ho"'sa''ha". ttiere more- ;iL.'ain ^tii- ran, again she the l!ie]ilaee there it ease over elimlted up where up-lies. Ganio" ne"'tho' hwa'e'io"" o'ne'" wa'a'hen"': "G'ni'ha". ge''he' „ So soon tliere tliereslie now sin- it said : ''My father, I il think as arrived wa'gadiaMtV'do""." '\V:Vhe"'heiT': " Ho't niio'"h\vendiio"de"' tea"' ,, I lost my way He it said : 'What so it earlli is kind of tlie (my iiersoni." litis) where noiT'we' tea" se"he". \Va"gadia"da"do""r" " Didieia'hiak'tha" tea" -, the plaee tie- thou it I lost my way " There wlare they use the wliere thinkest. (my person )''" it to eross river- where tge""hio"'hwada'die" ne"tlio' doildtigtlk'da"."" wiVa'hen"' ne" eksa"- ,. there it river has its (here (la-nee I liirned slie it said, (hi- shi- eourse liai-k .-igaili," go'na'. (iagwe'"'!' wa"oiltho'ia. WtVa'hen"': '" ( )'hwa''d;V ne"' , . maiden It all (is) she it told. Slie i( said : "It maple tin- " (is). gaeii'do' tea" non'we" deieiaiuak'tha'."" WiX'he'"hefi": "Hiia" ,., it log the the jtlaee one it uses to cross He it said: "Xot floats wlierc river," litisi de".sa,ia"d!'i"'do'"."" Wa'a'hefi"': "(ie''he" swiVdji'k do.su-e'"ii:V niov'"' thon hast lost thy She it said : "I it think (oo much near (it is) so it is way (thy person)." far 15() IROQUOIAlSr COSMOLOGY [ETH. ANN. 21 that I lost my way." At that time he said: '• The place that I had indi- cated is fai'. But thy person is so endowed with magic potence. thou hast immanent in thee so much orenda that it causes thy pace to be swift. Verily, .so soon as thou arrivest at the river, thou shalt cross it and also shalt ])ass on." At that time the maiden said: "'Oh. my father, now I depart." '• So be it. Moreover, do thou take courage," said the dead man-lieing in reply. Now she again descended and again went into the lodge. There then she placed her basket of bread on her back by means of the forehead strap. It was early in the morning when she departed. She had been traveling some time when she was surprised to hear a man-being speak to her, .saying: "Do thou stand, verily." She did not .stop. Aurora Borealis it was who was talking. She had pas.sed niio we so it is distant ge"he' I it tliinli non we tile place the where tcii' ' tge" ' h io"' h wada' die', there it river has its course, Tho"ge' At that (time) Ne"tho" wagadiad:l-'do"'." disaefinon'de". so thou art magical (hast orenda), he""sio"' tea" I lost m.v way (my jierson)."" iewagna'"do"\ there I it There inilieated. e'. na'ie' gai'hoiinia'"ha that it it cau.ses (it is) na le that (it is) wahe"'hefi" he it said : gai'hoiinifi'iia' it it causes '•I'n o tea'' the here tea" the where gW!l seem- ingly ne the tea" the where* .siano'we' there thou arrivest I lie winTe iioil'we'' tg'e"'hio"'hwfidu'die' Ilie plaee there it river has it eonrKe thy gait is rapid. as de"sia"hiak "Fur (it is) nisilia'dat'go"', so thy body (is) magically potent Ganio" hi'ia' .^o soon thou wilt cross river verily e"sa- thou dofigo''da' ()''ni \viltX)asson also." At that (time) wti'ga'deii'dia'." I depart." rho''ge" ne" the eksa'go'nil' wa'a'hen": she it said : ■ G'ni'ha", "My father. 'Nio" 'So be it Djia'ke"' di"," hawe"'he'io'". he is cieail. O'ne"- Now Do thou more- take courage, over," dondaio"*kwe'ne"''da', thence she descended. ni'ha'weiT ne" so he said the in reply gano",sgon'wa' it lodge in 9 10 11 12 13 U thither again she went. O'ne'" Now ne''tho' til ere goa sa her Vjasket ne the o'ha"gwa' it bread wri'ot1tge"dat. He'"ge"'djik o'ne"' go'deii'dioiT. Early in the now she departed, morning wa'ofidieiT'ha hi'ne' o'ne' travel- now ing da'hada'dia", thence lie spoke. she was surprised she bore it liy the fore- head-strap oil her back. (laiiTgwa" nwa'ofinis'he' oiitha'- Some so (long) it lasted she is (time) gwa" oiTgwe' gothon'de' tea" ^emingly man- she it heard the being where Hodonni"';! a He .\urora Borealis i'ha'do"k: " DesdtV'nha" hi'ia". he kept " Do thou stand verily.' saying: na'ie' that (it is) thot'hfi". theneehe is talking. (Tain'gwa" Somewhat Hiia-' Not (it is) niio'we" so it is distant d:l"deiagoda"'i'. she did stoji. godong()''di' she passed eaiiseit to be the there there it eartli is jiresent, there (it i.s) light where gwil" o"' ne"' ne"th<)' ena'gee" ne" 10 11 12 13 11 on o-we the there thev (indef. ) the dwell ne the gano sgon wa . it lodge in O'ne" Now man- bting. iie^'tho' thtTf O'ne"- hi'itV Xi»w vt-rily WiVontg-ii'thwa' .'^he it ,'^inv tho it loflKf ci-nter of wlirri; ne the ]i('''tho" o-anak'do" tliere no^'tho tliere dr' hendfi'gir norc- 1h' lay over w;Vontge^da'''sui\ o'ne"* ••Ik- removed her fore- ht.'!id-btind seem- t( ingly, h\v:Ve'i(.)' there she eiiterud tea'' (leo-an(>'"'8h( it mat (bed) is spread ba'sefinowa'ne"'. Tho""'g'o' o'ne' he chief (is). At that no\v (he great-named). ilimui (/'nf wtVhonwa'aSsaien'Mias, o'ne"' df wa a'hen" : ''Wa'oilginiak' iilsn she him set basket for, now inort- sliu it said: •' W(^ two marry." . (.tver h(i\'' o'ne'" di" wjVhonwiVa'.set'hris. Iliia" .ste""' de'ha'wefi'. Ne' now more- she him lianded l>asket. Nut any- lit- it said. The over (it is) lliing o'nr'" wiVo^'gak (Vne'" wa'shago'so'^has tea'' non'we' hiVdeMiiV- n(.i\v it beeamt.' imw nignt siMage'"hen\ o'ne"' feet lie, now e"senno""hwet."" Ne"'tli thon wilt stay over Thus night." w;i"hondia"dage"'hen", wa"honna"'galv they their bodies laid down they went to sleep, (to sleep), he for liur a mat sjtread Ilie wlien- tlK- plaet' just his where) df w :Vhe"iien*': '•Tho'ne"' hi'ia' more- over he it said; ■■ Here lit is) verily ■ di"' nwa'awe"''ha O'ne" hi'ia' more- over, so it eame to i)ass. Now verily Ne"' o': lie Th.' n iiW .sennow;! I'llC ri. L-hivf 1 isi: nc"' t<' a"' tin- 111 H' HEWITT] ONONDAUA VERSION 15i) W'lii'ii i' the time that it is ])oiling' thou nuist continue to stir it; thou nuist do so without inter- ruption after thou iiast licyun it. Moreover, do not allow thy l)ody to shriidv l)ack when the nuish spatters. 'I'iiat, moreover, will come to i)ass. Thou nnist undi'ess thyself when thou wtjrkest. I, as to the rest, will say: ' Now it is cooked.'" At that time he laid down there a striny' of corn ear.s, and the corn was white. So now, verily, .she began her work. She undre.s.sed her- ' wa"hodi'he""'nlia" o'ne"" wa"he"'herr' n(>'' ha"- it ttK'lll liL-fam-* tlum talinr nmre- SIk' lnl)t)rs ciistniii- „ over. ^ Hfily >"hne""hwas'he"". K"sne""hanawe"''da". K"sna"dja''hen'' Ir- family i>i Irt spouse Tlum wilt soak corn. 'Ilioii wilt s'-t a where aliicies witll. keltle odjIsdiVg"!!'. Ne" o'ne"" e"diowiia"he"'iia" o'ne"" ne"'tho" it tire on. The imw it w ill iip-hiiil then there he"sne"''hok. Ne"' o'ne"" di"' e"diowiia"he"'"ha" o'ne"" e"tcna"dja- there thou corn The now more- il w ill iip-hoil new thou will jiKain wilt immerse. over "hii'gwa", e"«ne"'ho"lia'e". (iaiiio" e"seiennenda"'iiha" o'ne"" di"' remove the thou corn wilt so soon thuii task wilt tiniMi imw' nnire- kettle. wash. as over e"sethe"'(la", otlie"'tcha" e"wa'di)"". O'ne"" hi'ia" ("'".sdjisgoiTiiia'. Ihonitwilt it meal it will lie- New \eril>' thou niiish wilt pound, eome. make. Na'ie' ne"' tea"' iiig-a"ha'wr ne"' e"diowiia"he""'sek diiot'gont That the the tliere it hears the it will he up-hoiliUK willniill stnp- (it is) w here it (time) inii^ de".sawen'iek, heiotgofida''gwi" ne"' na'ie" ne"' o'ne"" de"tea'- thoii wilt keep hence it will lie witle the that the now there thou stirring it, mit interruption (it is) it sa'we"'. "A"'gwi" di"' donda."sado""'tk:'i" ne"' o'ne"" e"wasdjisgwa- ,,, wiltheKin III! it nut more theni'e thou slioiihlvt the nmv it iiiiisli u ill ever much don'gwa'. Jsa'ie" di"' tea"' ne"iawe""ha". 15"sa'.sennia"'sia" tea"' sjiatler. That mnre- the sn it will come to Thou thyself wilt the ^ ^ (It is) e\er where puss. undress where o'ne"' e".saio"de"'"ha". I"' ne"' na"' e"o-i"hen"', "O'ne"" wtVtja'ik.' "" " 10 time thou wilt work. I the that I it will sav, 'Now it is cooked.' " ^- that uiie Tho"'ge" o'ne"' ne"'tho" wa'ha'ste""s:l'ien" ne"' one"'"ha" na'ie" 1 o At that now there lie laid corn-striilK the it c (time) 111 1,1 ne"' gane"'hag-en'ada'. Dti', o'ne"' hi'ia" wa"o"'.sa'we"". Wa"ondii'r- the it ecru white (is). So im.w verily she it hej-'an. she undressed i'i herself, (.; y 160 IROQtroiAN CU3M0L0GY lETH. ANN. 21 self, and now, verily, .she was naked. She .soaked the corn, and .she also washed the eorn, and also pounded it, and she also made meal of it, and, now, moreover, in the pot she had set on the tire she made mush. She stirred it without interruption. But, nevertheless, it was so that she was suffering, for, verily, now there was nothing anywhere on her body. And now, moreover, it was evident that it was hot, a.s the mush spattered repeatedly. Some time after she was surprised that the chief said: " Now. verily, the mush which thou art making is cooked." At that time he arose to a standing position, and also removed the pot, and also set it on yonder side. At that time he said: " Do thou sit here." Now he went forward, and, taking uji the liasket, he took the bread therefrom, out of her basket. At that time dawi"da''sia". o'ne"" hi'ia" go'nesda'go"'. W:Vene"'hanawe""da', now verily shu In fully iiiikt'd. She the corn soakert, wa ene"'ho'ha'e' o"nr. wa"ethe"d:'i" o"m\ w;Vethe'tchi'''sa' o"nr, she the corn washed also she it poiindeii also she meal finished also o'ne"' di'' tea"' gona'dja"h!i' tea" odjisda"ge' deiodeno"'hia- it tire on it is terrifying now more- the she had set kettle the over where up where ni''di" diiowiia"he"s, o'ne"' hi'isV ne"'tho' wii"edji,sgon'nia\ now verily there she mush made. it is up-boiling. Heiotgonda"gwi' deiagowen'ie'. Ne^tho' ne" na'ie' ni'io't tea" Hence it is without she it stirred. There the that so it is the interruption (it is) where goe"'hia'ge"', o'ne"' hi'ia" hiiiV gat'ka ■ da'detga'de' ne" she is suffering, now verily not anywhere it it is .shieldinjj the (His) eiadi"ge'. O'ne"' di" ue"tho' ni'io't otgc""i' oVlai"ht'''"' tea" her body on. Now more- thus so it is it is pliiin it is hot the over where wasdjisgwadoii'gwas. Gain'gwa' nwa'onnis'he' o'ne"' wa'ondieiT'ha'' it mush is spattering. Some (time) so it lasted now she was surprised gwa o ne ne now the 10 11 12 13 14 ha'sennowa'ne"' wa'he"'herr': "O'ne"' hi'ia' he chief is he it said: "Now verily seem- ingly WiVgadjis'gwaik tea" sadji.sgofi'ni'." Tho"ge' o'ne"' dofida'ha- it mush is cooked the thou mush art ,^t that now thence he where making." (time) diV'nha", wa'hana dja'hii'gWiV o''iir, si" hagwa'di' wa"ha'ie"" iiritse, he kettle removed also, yon- side of it he it set der o"ni'. Tho"ge' o'ne"' wa"he"'hen": "Tho'ne"' .sadieii"." O'ne"' also. At that now he it said; Here do thou seat Now (time) thyself." wa ha'den'dia , wa thaa',sa"gwa\ wsVha'ha'gwada"gwa'' ne" he departed, he basket took up he bread took out of it the goYi'siigofi'wa' wadri"gwir. Tho"ge' o'ne"' ha'weiT: ''O'ne"' her basket in it had been At that now he it has "Now (time) it had been contained. he it has said: HEWITT] ONONDAGA VKRSION !<'>! lie .said: ""Nnw, thou and I many. \'ci-ily. so it seems, thou wi'rt able to do it. Hithei'to, no one from anywhere has lieen ahle to do it." Now, at that tim(> he shouted, sayiny: "My slaves, ye two doo-s. do ve two coiue hither. It is neeessary for me that ye two sliouid lick this p(Mson ahidiny here clean of the mush that has fallen on liei-."" Verily, she now looked and saw come forth two doys, ))ure white in color and terrifying;- in size. So now, they two ari-i\ed at the place where she was. Now, verily, they two licked her entire body. The tongues of these two were like I'ouyh hark. So now, moreover, in whatsoever places they two licked over and along her body lilood exuded therefi'om. And the maiden did fortify her mind against it, and so she did not tlineh from it. As soon as they two completed the task, then he himself took up sunflower oil, and with that, moreover. wa'onginia'khe'. Wa'sgwe'nia' hi'ia' nige'dche"". Hiia" gat'ka' them ami I inarrv. Thnu wast al)li.- In vurily fnrsooth is it. Not any- *■ ilo it (it is) where de'agogwe'nion' tc:i"' nwa'onnis'he"." „ OIK- has hern al)l<. I(» thi- so limu' it Itas lasted." "* iloil uilere Tho"'ge' o'ne"' wa"tho"liene"da' w:l"he'"hen"': "Agetche- .., Al that time imw he eall.-d .•il.nid he it saiil: "My several '^ ne"''sho"" dji'Mia', g:i't'" donde'sne'. r)ewagado"'hweridiio'ndnt gagwe'gi" eia'di''ge'''sho"'. Na'ie' ne'' gni'na'si"ge', they (z.) ittwnlicked it all her borly on aloiiK. That the lheir(z.)two 9 (it is) loiifiues on ne"'th()" ni'io't tea"' ga'en'wa". I)a', o'ne"' di"' (lagatkwe"'so- there so it is the it roUKdi luirk So now more- thenee it blood 1** where (is). o\er oozed out don'nion' tea"' nofi'we' wa"tgnika'n("nt eia"di"ge"sho"'. Na'ie" plnrally the the plaoi- they (z. ) two lieked li.r body on alons. That H wlrero (it is) ne"' eksa"go'n;V godat"nigo""li;'fni"'dP, hiiu"' da"driiondo""tka". the she maiden (is) she has fortilietl her mind. not thence she slioidd t — lit is) Hineh. (xanio"' w;rtgni''s;V o'ne'" ne"' ha'o""hw:l" w;"i"tha''gwa" ne", So soon as they (z.) two it. T)ow the he hiln.self he it look lip the 13 tinislu-d Oirwe'"'sa" o''hn;'(" na'ie' di"' ne"' wa'has'dtV wa''shago'hno"ga"k. it sunflower it oil tliat more- Ilie he it nsi'd he her skin smeareil. l"i (it is) over lil KTii — o:^ 11 162 IROQUOIAN COSMOLOGY [ETH. ANN. 21 he anointed her body. As .soon a.s he had tini.shed this ta.sk he said: "Now, verily, do thou aoain dress thyself." Now she redressed her- self entirely, and she was again clothed with raiment. When it became night, he spread a mat for her at tiie foot of his mat. There th(>y two passed two more nights. And the third day tliat came to them the chief .said to her: "Now thou must again depart. Thou mu.st go again to the place whence tJiou didst start." Then he took up the l)asket of the maiden and went then to the place where he kept meat of all kinds hanging in quartin's. Now. verily, he took up the dried meat of the spotted fawn and put it into her basket. All the various kinds of meat he placed therein. As soon as the basket was full, he shook the basket to cause its contents to settle down. When he did shake it, there was seemingly just a little room left in it. Seven times, it is said, he .shook the basket before he completely Ganio'' wa"haiennenda"'nha' wa"he"'hen" So soon as In- task completed lie it said: sasadia'dawi''da'. " O'ne"' sriio"sen'nia' 6 7 S 9 10 11 12 13 U ■O'ne" "Now hi'ia' verily again do thou thy.self dress." Ne" o'ne"- The time wa'shago"so'"has. he for her a mat spread. three it became ne"' ' '- the tea" the where go"a"'.sa' ne"' her basket the agrain she herself dressed saio ser sa . again she herself rearranged. wa"o"'gak tea"' de'ha'si'dage''hen" ne"'tho' it became dark Ne"'tho' There tea" the where the wliere two his feet lie de'gni" wa"dienno"'hwe't. two tliey two stayed over (it is) night. wa"hodi'he""'nh:r o'ne"" it day became for them now there Nii'ie" ne" That the (it is) wa"he"'hen"' he it said iia sennowa ne he chief is: ■ O'ne"- e"tca'den'dia". Ne"'tlK)' he"tche"' non we tlie place ■Now again thon wilt There there again depart. thouwiltgo O'ne"' wa"tha"a'sa"'gwa" ne" Xnw he (the) basket took up the nidisa'deii'diofi'." there whence thou hast departed." eksa"go'na' ne"'tho she (is) maiden there nhwa"he"' thither he went tea"' the where non we' tlie place ni'ha'wa'hiiiendak'hwa', na'ie' ne" there he uses it to keep meat, tiiat the (it is) ga'wa'haniioii'do"'. O'ne"' hi'ia" it meat hangs plurally. Now verily ha'diio'wa"hage' ne"'tho' every it meat is in there number (in kind) ne"'tho' wa'tha"gwa" ne"' tlwrc he it tiiok up tho tcisdirthien"ha' o'wa'hiithe o'ne"' o"nr go'a'sagofi'wtX' spotted fawn it meat dry ( s). now also her basket in WiVhofi'dak. Gagwe'gi" h i"diio"wa'hage'' ne"'th<)' wiVhoii'dak. he it placed. It all every it meat is in number (ni kind) there lie it placed in. Ganio"' wsi'ga"a"seik o'ne"' wa'howak'diV ne"' ga"a''.sa'. Tea" So soon as it basket was now tilled he it shook the it basket. The where niga'ha'wi' WiX"howa'kda" ne"" gwa' nrrdetga'a". Tcia'dtik, there it bears he it shook it (time) this, seem- here ingly ju.'-t there it is Seven (it is), containetl. HEWITT] ONONDAGA VERs^IoN l(i3 tilled it. At that time iir said: ■"Xowtlinu iiuist ayain depart. i)i) not. moreover, stand anywhere in the course of thy path homeward. And, moreover, when thou dost arrive there, thou nuisttell the people dwelling; thm'e that they, one and all. nuist remove the roofs from their several lodges. By and hy it will lieeome nii^ht and I will send that whieh is ealled corn. In so far as that thiny is concerned, that is what man-))einys will ne.xt in time live upon. This kind of thing- will continue to be in existence for all time." At that time he took up the l)asket and also said: "Now. verily, thou shouldst heai' it on thy hack hy UKnins of the forehead stiap."" Now. at that time slie departed. Now again, as she ti'a\'ele"shei:itho'i(''"" the tluToitis IhithiT it path has That inori- the thcai tljoni w ilt toil ■' where distatit euurse. tit is) ii\er tea"' ne"'tho' thadina'gee" ne"' o'nt"'"" ne"'tho" he"''sio"", tea"' the there there they ( m. ) the now there there thou the i uhere dwell ^\'itt arri\e, where gagwe'gi" i"'"iega"tciongwa'"lio"" tie"' gano"'sa"'ge" nfi'ie" ne"' it all they will nndci tliem lie- it loiIi.'e .ai that tlli' 5 severally (it isi e"'hoil.sgwa'hi''n'gwa'ho"' tea"' hodino""sriien'do"". Ge""dii'k tliey (m.) will reinipve the hark the they (in. ) have lodges By and hy '^ roof.s severally where ' severally. e"io"'gak e"gadeiTnie"'da" ne"' on("'"'iia" gaia'dji". Na'ie" ne"' it will be- 1 it will send the il.',,rn it is ealled. That the ' eome night (it is) that na"' ne"' o""'k("'"" ('■"iagon"he"'gwik ne"' ofi'gwe". E"ioi'hwada'die' that the next in they it will use to live the inan-heing. It matter will lie eon- ?? one that time tiluiint; e'Vaiefi'dak ne" nen'ge"' nofiwa"ho''d<"'"'."" Tho''ge' o'nt''"" it will remain the tllis one kind r.f thing." .At that ( time ) now w;'i"thi"i";Vs;i''gwa" W!'i"ht''""h("'n"' o^'ni": "M)'!)!"'"" hi'ia" a"satge"d!it."" he (thel hasket to.,k n]i he it said also: ".Vow verilv tliiai slioul.ist hear it -| o un thy hack hy the ^ forehead strap." O'ne'" tho''ge' go'den'diofi". Now at that she departed. 12. ( time 1 O'nt"'"' he"' tea"' oiTthtrhi'iie" nt>"'tho" gothoiTde" on'gwe', Nrov again the she travels there she it heard a man- 12 where onward being iiia'do"k: '• Hau", o'nt'^"" de.sda"'nha'."" Hiia" da"deiagoda"'i-. lie kejit "Come, now d.i tlaai stand." Not she did stop. 13 saying: (it is) Hodonni"'a' na'ie" thot'htl". (TtiiiTgwtV nwa'onni'she" ontluiiii'ne" He .\iirora that thenee he is Some (time) so (long) it she travels l-i Borealis (it is) speaking. la.sted onward 164 IROQ0OIAN COSMOLOGY [eth. ann. 21 heard ;i lnun-l)('ill^■ talkino-. sayiiio-: ••Verily, do thou .-^tand. Now, voi'ily. thou hast r(>turiied home. I am huiio-ry. ]My ehild. I desire to cat food." She did not stop. Jii so far as he is coiicerned, it was White Fire Dragon who was talking to her. Now, she again arrived where slie had erf)ssed the river, and there again, beside the river, she stood. Now. moreover, she heard again a man -being saying: "Do thou stand. 1 desire tiiat thou and I should converse together." She did not stop. It was the ehief who was standing here seeking to tempt her mind. At once she crossed the river on the floating maple log. It was just midday when she again arri\ed at the place whence she departed, and she went directly into tiie lodge. As soon as she laid her huiden down, she said: "Oh, my mother, now. hither 1 have returned." She. the elder one, spoke, saying: ""I am thankful that o'ne"' he" gothoil'de'. i'ha'do"k: " Desda"nha' hi'ia . O'ne"' 1 now MKiuii she it lu'aril lie kept " Do thou stand, verily. Now, saying: hi'ia" sa"sio"". Agsi's" ge'he"' agadekhon'nia". verily, iiKain thou I :un hun- lit I foort should eat, lam thv parent." hast rettirned. i^ry, desire HiitV dadeiagoda"'!'. Ga'ha^sendie'tha" ow:fhe"'sd:f ni'haisVdo"- Not she did stanil, Fire-Dragon it white ii.si thus his body (itisi (it easts tire) (is) de"" na'ie" ne" n:V' tho'thtV. O'ne"^ ne"'tho" sfiie'io'" tea" in tliat tlie that thence lie Now there again she the kind litis) tliat one istalkin^. arrived where nofi'we' deiagoia'hia 'gp, ne"tho" he" don.saieda'nha' ne" 5 the place she river crossed, there again there again she the stt >od ge"'hio"'hwak'da". O'ne'" df he" gothoiTde' ne" on'o-we', "-• it river heside. Now, more- again she it heard the uiau-be- over, ing i'ha'do"k: "Desdu"nhu". Dewagado'^hwendjion'iijks dtieditha'cn'." t he kept •■ Do thou stand. It me is necessarv to thou should con- saying: verse." Hiia" dadeiagoda"!^. na'.sennowa'ne"' ne" iia" ne"tho' H Xot shediil stand. He chief is the thai there (it is) that ..lie he'ha'da, he''he" lii'ia" de"sluigo"nigo'"hri'en". Gofidadie" wa'- .' there he he it virily, he her mind will At once she stands, desires, give trouble to. dieia'"hiak tea" o'hwff'da" gaen'do". Agwtl's gae""hia"he'" \{\ river crossed the it maple " it log ,Iu.st it sky center (is) where floats. (noontide) ne" o'ne"^ honsfue'Io"" tea" non'we" diiago'den'dio'". eiti'da- 11 12 the now there again she the the place thence she de- her body arrived where parted, \vciit ' goilda'die" ne" gano"sgon'w!l' honsaie'io"'. Ganio" wa'onthe'- right on the it lodge in there again .she So soon .she her reentered. as burden laid nfi'ie"" wa'aiieii": "Agno"ha". o'ne"' ne" ne"'' .sagio"'." Ne" lo down she it said: "My mother. now the this again I have The (is) returned." gokstt'-rr'tV o'ne"' drueweriiiitgt"'""nha" wa'a'heii": " Niiawe""ha' she elder one now thence .she word spoke she it .said: '■ I am thankful li iiEHiTTi ONiiNDAOA VEKSION ] 05 thou lui^t urrivi'd in iii-acc."" Thru the muidcii uyaiii spoke and said; ■'Yo .severally must iuaiy."" And at that time she at once went to tiie jthiee where lay the liufial- case of her dead father, and n. sayine-: "I am thankful that thou wast alile to (hi it. as it seems. Thou art fortunate in this matt(>r. And it seems, moreovei', good, that thou shouldst, perhaps, at onee return homt\ for the reason, verily, that the (diiof is iunnuiie to maede jioteiu-e, that nothine- can nti'eet the orenda of ( 'liief-whodias-tlie-standing--tree-ealled-'rooth, and whom some eall Hediokls-the-earth." tea"' sken'no"" \\a"sio""." O'ne"" trieda'ilia" nt.'"' i'ksa"e(>'ii;\- tile Wfll (it is) tliou liast Nnw i\^n\n she tin- .she iiijiidi-ii 1 where iu-ri\'t'(l." spoke lisi wa'a'hefi"': "• Pj"swadoo-e,"s'da" e"swase'wrrhefi'i;-wa'"lio"" tea"' she it saifl: " Ye it will prepure > e iiark rni.f will t;)k<- i-rV ih.' - well itllllaily wlji-n- .s"wano""sriien'do"". Odo'hen'do"" ()"wa'"ha", o'ne"'"ha" (T'lii". ._> ye Iodides have pliirally. It is aliundaiit it meat. itf.ini aNd. dao'ofi'ne' tie"' o'ne'" i;'e"'dii'k t''"io"'o-ak."" 'rh(>''e-e- o'ne"" u'onda- theneethey tin- huh hy and hy will it h. uu- AI that now atonee * (z. I areeomin'; nif,'ht." itimel die"' ne"'tho' iihwa"'e"" tea"' non'we' tya"ho"'.s;i'ii;i' ne"' i><)'ni"h;"r- there tllither.slie tlie Iheplaee there it ease the her father '' went where up-lies j)-e"''ha", o'ne'" df ne"tho" honsaieir'tht''"'. (hmio"' hwa"e'io"' it was. now more- there thither atrain she So soon then' slie over elinil.ed. as arriv.-.l o'nt'"' wa'aiien"': ■■(i"ni"ha"' o'nt"'"" sjigio""'."' Xi"ha'wt''rr tea"' now she it said: '■ Jly fath.'r. now aKain I have Thenee he it the ' retnriied." sai'l where diVhai'hwasa'ywa": •• Hatc'e-\vi', wa"hokriit">"'4ia-kh(->'"' :' "" Wa"a-hi''n"': lie answeretl: ■ How is it, he was willing, was he'.'" She it said: '■ W:l"hokaie"'iia"."" O'nt''"" he"' drtii!iw(''nnitgt'''""'nh;'l" wa"b("'""lu^n"': ■■ He was willini;." Xow iiKain thenee he word spoke he it "aid: " Niiawe"'ii;V tea"' wa'.su-we'iiia" nie-e"'khi"''"'. A\'e"sw;tdii;i"sliwiios'- " I am thankful Uie thon wast ahh- it would seem. It prospers your i pi. ) '" where to do it does it not i forsooth). fortune. da', Na'ie" di"' oitT'ne' on" ne"' goiidadie"' hoii.sa'sa"dt''n'dia". That more- it is [iroha- the at onee hence aK'ain thou 1' litis) over K'10.1 hly shonldst depart, swa'djik' lii'ia" hiia"' stt"-"'" nonwiVho"d(''"* de'hona'go'wii.s ne"' Ireeanse verily, not any- kind of thins.' it alfeet.s him (he is the 1 -^ (toomneh) (it is) thinK immune to orenda) iien'ge'" ne"' Ha'sefinowa'ue"" ne"' Ilothi'-he" na'ie' ne"' Ono"'- thisone the ?Ie chief lisl the Hehasa. that the II I ■'> slandiiiK tree lit is) djti' nwa"gaeiido"'de"": na'ie" ne*' o'dia'k H:io'"hw("'ndji;iwa"'«;-i- tooth such it tree kind of that the .some lle-earthdiolds ' 1 "t lis); utisj horiwanii*do""'kh\va"."' ., _ they it use to designate him." 166 IKOQUOIAN COSMOLOGY [ETH. ANN. 21 At that time all tho.se who dwelt there undid their lodtres by removing the roof.s from all .severally. Then, verily, when it heeame night, a.s soon as the darkness became settled, they heard the sounds made by the raining of eorn. which fell in the lodges. Then they went to sleep. When it became day, they looked and saw tliat in the lodges corn lay piled up. quite filling them. Now, moreover, their cliief said: '"Do ye severally repair your lodges. And. moreover, ye must care for it and greatl}' esteem it; the thing has visited our \illage which He-who-ha.s-the-standing-tree-called-Tooth lias gi\-en vou to share with him." In a short time they were surprised, seemingly, that the maiden was nowhere to be found. She had again departed. They knew that she had again gone to the place where stood the lodge of the chief ■ Tho"ge' o'ne"' ne" hadina'gee" gagwe'gi' wa"hadiga tcia"ho"" At that now the they (m. hire it all thev (m.) them undid time dwelling plurnlly tea"' hodino^'saieri'do"", wa"honsgwsi''hengwa''ho"" gagwe'gp. they i 111. I pliirally lodges they i m. \ bark roofs removed it all. have, phirally hi'ia lie" o'ne"" wa"o"'gak, ganio" wa"dwa'.sondaienda 'nha" verily the the where O'ne Now o'ne"' hofina now tlu-y I n ne*' one'"'h;r the it corn wrrhonnrr'tiiik. No'' o'ne"' wfro'he"''nhiV wfrhontii'at'hwjV, wiVha- they im. I slepl. Tlif now it day became they (iii.) it luoke'i they e iHiw it became so soon nijL^ht, H.-^ it night became settled lofi'de' o'ne"" wao'ka'e'hii' tea" Av:^\)"stairv'(ir it heard n"' ne"' oiit"'"''ha". it i.s full it is heaped the It eorn. S l(t 11 12 13 14 15 Nnw inore- tiver ne the honwa'.sen'no" their (m.) chief wrrhe"'hen'': " O'ne"' ,sa.sni'?ron- he it said: " Now again do ye them repair nia"ben' (saswa\sonnia''hen'') tea'' ,swano"Ssriien'(lo"\ Na'ie' df (again do ye them plunilly repair) thu where ye (pi. 1 lodges have plurally plurally ne'' e"8wadeiennon'nia', e"swano"sdek', hi'ia' tea' the ye it good care ye will continue to verily, the will give, esteem it greatly. wheri.- wa'onp'wanadowe""nha' ne^' tea" wa'etehinon'da"' That more- (it is) over nofiwaiio"de"' kind of thing it has found i visited i our Nillage the the where one it has sliar».d witli vou ne the ()no''dja' It tooth o'ne"' wa'hondien'ba' o-wii they I 111. I Averc surprised I seem- ingly h'ni i not (it is) ga'tka' anywhere Hoda"he"."" He has stand- ing tree." Niioiiiwiig'wa'hiV Just it is short matter (time) de*"tcie"''8 ne'' eksa'g-o'na". Teiago'den'dion' she goes the she (is) maiden. Again slie liad alioiit departed, ia'ke"', tea" ne''tho' heteiag-awe'iiofi" tea'' nofi'we* it is the t'-iere ' thither again she the the place there his lodge said, where has gone where lies Honnerino"*'do°', They (m.) it knew, tho no ,sa le HEWITT) ONONDAGA VERSION 167 who \V!is her fonsdi't. Now. verily, in I'oferciicc to him he iiimseif in turn Wiis surprisod to sco her return lionn'. A\'lien it heeanie duy ao'iiin, the chief notiet^d tliat seemingly it appejired that the life of the maiden, his spouse, jiad eiianged." Thus it was that, day after day and niglit after night, lie still considered the matter. The conditions wei-c such that he did not Icnow what thing was the cause that it [Ids spouse's condition] was thus, so he merely marveled that it had thus come to pass. It is certain, it is said, that it formed itself there wliere tliev two conversed, where they two breathed together; that, verilv. iiis lireath is what tlie maiden caught, and it is that which was llie cause of the change in the life of the maiden. And. moreover, that is tiie child to which she gave birth. .Vnd since then, from the time that he [her ne" ha'seiinowa'ne"' ne" gado'ge"' de'hia'di". O'ne"' hi'ia" the 111' c'hiof is tliu it is ctTtaiii tlipy (in. ) twn Xow vrrily 1 I pllll-i- 1 HIT Mile. ne"' na"' hu'o"iiwa" ii""'ke"' wa"liadien'"iia" gwa"' o'ne'" saie'io"'. the Tliat lie liiuisrli next in lit.' was siiri'risfii sn-iii- imw again slit- -^ that "'tho' ni'io't, na'ie" gen'gwa" iioi'hwane'ha'gwas reason llie there so it is, that only he matter inarvels at i"* ^vhere I it is I tea"' ii\\a"awe"'"ha'. the so it i-anie to where pass. Ne"tho' gfii'hwado'gt''"'. ia'ke"*, wa'wadon'nia" tea"' de'hodi'tha" There it is definite it is it itself formed the thev eoiiversed IH matter, said. where toi.-ellier tea"' hiiadon'ie"s ne"' aonwi''s;i" na'ie" hi'ia" wa'eie'na" ne" the they two (111. I tho il hreath lis, ilmt vorilv she it eaii,i;hl tlie ]1 w here hreathed , ( it is i ek.siVgo'na', na'ie" hi'ia" dtigai'hon'nia" tea"' o'ia" inva"awe""iia" she that verily thenee it matter the it is so it came to 1'- inaiden (is), (it isi eaiised where other one jiass tea"' ago'n'he" ne'' eksa"go'na'. Na'ie" ne"' na"' di"' wa"ago- the she is liviiiK the sheliiaideii. That the ihat more- she 13 where lis) (it isi that one over heeame k.sa"tlai(''nda"'nha". Na'ie" ne"' tea'' ,ga'e' daga''hawi''da" tea'' po.ssessed of a eliild That the the hither thenee it it here the 14 (gave hirth toil). (it isi where ithetinie) where 'o here on the eartli. the nuuuiev in -which nian- IxMiiys are paired has transforuied itself. This is the manner in which it will continue to he; this will Ix^ its manner of being done, whereby it will be possible for the nian-lteing-s dwelling- on the earth to pro- duce ohwachiras of po.sterity. Thus, too, it seems, it came to pass in regard to the beast-world, their bodies all shared in the change of the manner in which they would be able to produce ohwachiras of off- spring here on the earth. Thus it was that, without interruption, it became more and more evident that the maiden would give Itirth to a child. At that time the chief became convinced of it, and he said: "'What is the matter that thv life has changed '. Verily, thou art about to have a child. Never, moreover, have thou and I shared the same mat. I believe that it is not I who is the cause that thy life has changed. Dost thou thyself niga'ha'wf o"'hwendjia"ge' wa'shagot'gii'k there it it bore it earth on he them let go (the time) nie'aienno''de"' ne on o-we o ne deiotde'nion' it itself elnillged tea" the where there its kind of doing (its method of aetiun) Tho'ne' Here iiria verily tca" the where ne^io^'dik. mnn- Iteing. na'ie' ne" e"gagwe'nia that the it will l.r nble (it is) to do it o"'hwefidji!Vge' ena'gee'. it eartti on they dwell. gofidi'io" they (z. ) animals, ne" the g-agwe'gi' it all ne.xt in so it will eon- time tinue to be, e"ionthwadjien'ni' they will produce oliwaehiras (families) Ne"tho' gwa There seem- ingly wtVodiiaVladiio'as the man- being wa'shagoiine'ge"' ne" lie them places the together ne"griienno"'de"k, such its method of being done will be. ne the on gwe o too tea" the where ne" the their bodies shared its fate tea" de"gonthwtidji'ia k the where Xe"tho' There they (z. I will produe ohwachiras ni lo't so it is ne the tho'ne" here tea" the where ' 0° man- being nwaawe""'ha" so it came to pass nw:Vgriieruio"de"' such its manner of being done became hwendjia'de'. it earth is present. heioto-oii (Ur nvi" daiota'e""i"ha'die" tea" gowiiiiendtVnhtr will have a child 111 11 12 13 14 henee it is nneeasing ne'' ek.sfr^'o'na". the .she maiden. (is) ha^sennowa'ne"', ho chief (is), tea" the where O Ul it is otlier hatdo'ka" ne" it noticed the nonwa''ho"de"' ni'io't kind of thing .so it is Saksti'daienda"se' hi'itV. Hiia'' Thon art abont to have verily. Not a child (it is) Ue'he" hiia"' i" de'geii" ne" tea" I il think not I it is (he the (it is) (am) where Senno"^'do"^khe"^' son", ne'' i'sT" Thou it knowest, dost who the thou?" thou (it is), it became more and more manifest At that now (time) wa'he"^hen'' he it said, the where do'^e"s it is true di": ' more- over: e"ia- she w;i'- he •Ho't "What ni'io't so it i.s the where hwen'do" ever it is other Hiia' Not (it is) ni'io't so it is ste*^'' tea'' so'n'he"^ thou art living? di'' de'ofigiaJi'di'. thou I have hiin together. tea" so'n'he". the thou art where living. de'ago'nio'o"'- .she it under- more- over any- thing HEWITT] <>N()NDA(iA VKKSION IW kiuiw who it is'." She (lid not midcrstaud the iinMuniij;' of what he .said. Now. at that time, the ciiief heyaii to he ill. Suddeiily, it seems, she hers(dt' now heeame aware that hei' life had ehanued. Then she said. addrcssinL;' the ehief : "' 1 lielieve that there is, perhaps, soniethini;- the matter, as my life at the preseiit time is not at all pleasant." 1I<' did not m ike any reply. Not Inntr thereafter she ayaiii said: "".My thoughts are not at all pleasant." .Vgain he said nothiny. So it eon- tinued thus that she did nothing hut eonsider th(> mattiM'. helieving that something nuist he the matter, ])erhaps. that tli(> condition of her body was sui'h as it was. It heeanu' more an was pregnant. Now it was evident that she was hig with eliild. Sometime afterward she again resolved to ask him still once more Siie said: ■■.\s a matter of fact, there nuist he something the matter. haienda'r ho't nofiwa'ho"de"" geiTda" tea" nonwa'h()"ue"" 1 sto.iil What lilnd nf lllillK it. means the kiml of tiling- litis) where* wiVhada'diiV. 2 he it spoke. Tho''g-e" o'ne"" wa wa'sa'we"" wa"hono"-hwak'de" ne"' ha"- At that luiw it. t>e^'iiii lie liefiime il! Ilie li.> •' (time) .sennowa'ne'". Die n'dia" gwa" o'ne"" wa'ontdo'g; fi" ga'o""hwa" 4 cllief [is]. Aft er Ji seem- nou- she it iiotieeil she herself wl lile iiiply tea" o'ia"' ni'io't tea' ago'nin ?". O'ne"" tho"'ge' wa'aiien". the it is SI.1 it is tlie she is livillK. Xnw lit thiit she it said, 5 wltere otiier wliere Itiinel wa hawr''"'has ue' '' ha'sennowa 'ne"": •'Ge''he' ste""' gwa"' slie liim !nldressed tlie lie ehief [is] "lit think some- seem- thini,' iiigly (5 nonwa'ho"'de"" on ni'i«"t, te: i' hiia"' de'awe ntga'de" tea'' l;in'l of ihinj^ perh aps so it is. th e ii"t it is pi easunt the 7 wh. LTe where go'n'he' ne"' o^^'ke""?"' Hiia" ste""' de"lia'wefi'. Hiia"' tie" Iaullivin^' th.- a( present'" Not any- he it has sai.l. Not j| (it isi tiling lit is) aoniii'slie'i" ""i'ha'die" tea"' ene'io"". O'ne"" otge""'!" ego-WR'ne""'. It became more and the she is Now it is evi- ' she larse -' more manifest where pregnant. dent (is)." Gain'g-wa" uwaonni'she" o'nf""" he"' WiVeiTii" e"sheia"hen"do"" Some so long it histed now again she it again I him wijl ask I time) thonght 'a"so"'. Wa'frhen"': ""Ho't nonwa"ho"'de"" oil" se"' ni'io't tea" oncemore. Sheitsairt: "What kind of ihing proh- itismat- .s..it.is the -'■"^ ably teroffaet where 9 10 11 1-J 170 TROQUOXAN COSMOLOGY [eth. ann, 21 perhaps, that my l)ud_v i.s in this condition. And the thoui;hts of my mind are not at all pleasant. One would think that there can t)e no doubt that. seemint;ly. somethino- is about to happen, because my lit'e is so exceedingly unpleasant." Again he said nothing-. When it became night, then, verity, they laid their bodies down and they slept. So now, verily, he there repeatedly consiKlered the matter. Now, in '.so far as the maiden was concerned, she still did not understand what was about to take place from the changed condition of her body. Some- time afterward the chief spoke to her, saying: "As a matter of fact, a man-being (or rather woman-being) will arrive, and she is a man- being child, and thou must care for her. She will grow in size rapidly, and her name is Zephyi-s."" The maiden .said nothing, for the reason that she did not understand what her spouse told her. tho'ne"' ni'io't ne'' giaVli^'ge'. na'ie" ne" o-"nii'o""ha"s'e" hi'ia" liere so it is Hit- my body on, tliat the my mind on not (it is) " (it is) skeiTiio"* de'genno"'d<>n'ni<>"k ( (Tfii'hwado'g'e"*" aiefi'ir ste""' gwa" peaceful I am tliinking repoatodly',' It matter certain (is) it seems some- seem- {it is) thing ingly niiawe"*'se\ swad]ik' de"'oi'' biia" de'awentga'de' tea" so it is going to because exceed- not it is pleasant the happen. ingly (it is) where go'n'he'." Hiia" he'' ste"" de'haVeii*. Ne" o'ne"' wivo^'gak I am living." Not again any- he it has said. The now it became (it is) thing night o'ne"' hi'ia' wa'hondia'dage''hen\ wrrhoniiiVj^ak. Da'. o'ne"'' now verily tliey im.) laid their several they (m.) went to So, now txidies di>wn. sleep. hi' iff ne"th(>* hrMlni)"vlon'nio"k. O'ne''' iie" ntV ekstVs^'o'nfi' hiiiV verily tlierc he i< thinking repeatedly. N'nw the that she maiden not that one (i-^i ^ M^'su"" de'aiao-o'nio-o"Miuiendu"iih:V lio't nonwa''ho"de"" niiawe'^'se' still she it comes to understand what kind <>f thing so it is about to ( it is) happen ^ tea" o'iti' ni'io'*t eiaVU"t>e\ Gain'o-wa' iiwa'oruii'she' ne"tho' the it is so it is her body on. Some .so it lasted there where other (time) in'io''t o'ne'" ne" ha'sennowa'ne"* da'hada'dia*. \va'he"'hen": sn it is now the he chief (is) thence he spoke. lie it said: 1» 10 11 ''E"ie'io"' se" on'^we'. eksa'a". na'ie* ne" na'ie' de"she'- ' She will it is mat- a man- she child that the that wilt tliou arrive ter of fact being, (is), (itisi (it is) snie"nha\ Gode^sno'we' df, Gaende*'.so""k eia'dji'." Hiia" care well for She grows rapidly more It-wind-goes-plnrally she is Not her. over. (Gusts-of-wind) named." (it is) ste"" de'a^a'wefr ne" eksa'g'o'na' nil'ie' ne" daioi'hwa"khe' -'•*^ any- she it said the she maiden tliat thf thence it is thing (is) (it is I reawm tea" hiiiV de'au'o'nioxV'iiaiendjVT ne" nonwaiio^'de"' o'eil'dtl' ^'-> the not she it understood the kind of thing it means where (it is) (I This name Zephyrs merely approximates the meaning of the original, ivhich signifies the warm springtide zephyrs that sometimes take the form of small whirlwinds or eddies of warm air. HKwiTTl tINONDAGA VERSION 171 Kot loiiji' ;il'tcr\\;iril. tluMi. \ rrily. she ya\'e liirth to a cliikl. She jiaid no attention to it. The only thing she did was to lay it on the place where the chief customarily passed the nioht. After ten days" time she aj^ain took it up therefrom. Sometini(> aftei'ward the chief became aware that he lieyan to !»> ill. His sutt'ering became moie and more severe. All the persons dwelling' in the village came to visit him. There hi' lay, and sang. saying: '-Ye nmst pull up this stannt One, sang. Then the man- beings dwelling there became aware that their chief was ill. > it 4 5 WA hat- It'll n i.Iirr.l (1 tea"' wa'shagotho'ie"" ne"' dciiia'di". Hiia" dt-'oiiiwishe"'!" tin" lu- ln-v told llif tln-y on. ) twu Not it IciiK niattur wIkto are one. (it isi bouaiiu' o'ne"" hi'ifi" wa"agoksrrdaierida"'nha". Hiia'' de'agosde'isdi'. Ufw \iTilv she became possesseil oi a fluid. Not she it paid attention (it isi to. Jsa'ie" gcu'gwa" ne"'tho" hwiVe'^hen" tea"' non'we' ni'henno'"- Tliat onlv there there she- it laid the llie]ilarr tli. -re he it uses (it is) where hwes'tha" ne"' hti'sCMTnowa'ne"". \\'ashe""' niwcndage"' nwa'on- to sleep on the he ehiel" (is ). Ten so it da.\' ( i^) in (it isj number ni'she" o'nt">"" ha"donsriie"gwa\ lasted now theiiei' M^ain she it took. (iairrgwa" ii\\a"ofmi'she" o'ne"" ne"' h;rst"'nnowa'nc"" .Some (timet so it lasti'd now the lieehiettisi (lonjii do'ga" ne"' tea"' o'ne"" wa'wa'sa'we"' o'ne"" wa"hono""hwak'de"". the the now it beyap now he lu'eame ill. I that where Driiotge""i"ha'die" tea"' ni"hoe""liia'gc"". (iagwe'gi" tea"' gana- U became more and the so he is snIl'erin.Li. It all the itvil- S more manifest (severe) where wliere la^e da'ie"' ena'gee" hadik'do"k. Ne''tho" hendri'gri". hodenno'da", lies they dwell llie\- ( m. ) eome There h--l;i\, he is sinjjin.tr, ^ to see (him i. i'h;i'do"k: '" K"swaeiidoda'gwa" n("'ri'ge"" g;i'"he". ono"'dia" gaia'dji". he kept ■■ Ye standintr tree this one it tree itt.ioih it is called. 10 saying: willpnlln]. (it isi stands, E"w ado""hwerid]'iadet'ha". ne"'tho' o"sadage"'liia'da" lu'''"sgwen- Will it earth open. there il abyss edge of there will ye H dii'gafi". Na'ic" di"' ne" titi"' non'we" ha"deu'no""ha'ie"' nc"'tlio" nil- hiv. That lit W\ iiHirt'- 1 ovur 11 le the llie]ila. where ■e just my lu-ad (scalpl (here where lies ili e"iety'n'dalv ne"' di eiagni"'derr."" Na'ie hodenno'da" ne"' slu- will >it the one I al)ifle together." That (it isi he is singing the 13 hokstefi'Ti". 1k' fkK-r one. O'ne"" Now ne"' on'gwe' the man-beings ne"' Ihc ne"'th(>" hadina'gee" there they (ni.) ilwell U WiVhontdo'^'iV tea" hono""hwak'dani" ne"' lui'si'finowa'nc"". thfv it iiuticfil the where he is ill the he chief (is). 15 172 IROQITOIAN COSM<)LOGY [ETH. ANN. 'Jl Now, vt'rily, all (•unio to visit him. The}' (luestioneil him repeat- edl}', scckiiiy to divine his Word, what thing, seemingly, was needful foi- him, what kind of thing, seemingly, he expected through a dream. Thus, day after day, it continued that they sought to tind his ^\'ord. After a tim(> the female man-being child was of fair size. She was then able to run about from place to place. But it thus continued that they kept on seeking to divine his Word. After a while, seemingly, one of the persons succeeded in finding his Word, and he said: '■ Now, pei'haps, I myself ha\e divined the Word of hiui, the ordure, our chief." He who is called Aurora Borealis said this. And when he told the chief what manner of thing his soul craved, the chief was very pleased. And when he divined his AVord, he said: "' Is it not this that thy dream is saying, namely, that it is direful, if it so he that no person shoidd divine thy Word, and that it will become still more O'ne" Now hi'ia' vcrilv o-agwpVi* hadigwa'thwfi.s. Hon\va'hen'do"k they (m.) visit t^everally. Thc-y ]iim question 3 4 5 6 7 S 9 10 11 1-2 13 11 hofiwawenni"saks ste"" thej-his Wc.nl seok tn divine* jion'niks, ste""' lor liim. iiny- lliihg any- tliiiig noiiwadio"'de"' de'hodo"'hwend- knv\ tif tiling it is necussarv seem- ingly si'eiii- ingly noriwa'ho''de"" hotg'aie""'di'. kiinl (if tiling ni'io't honwawenni"saks o'he"''sefik. so it is they seek his Wonl day nftur day, repeatedly gain'gwa' niia'gir ne"' eksa'a"', somewliat so she is tlie she ehild. large (is) edilk'he's. Ne"'tho There he desires through a dream. Dieii'diiV gwa' After !i while. seem- ingly, O'ne"" hadegiiie'i" Now just it is suf- ficient Ne"tho' There ne"'tho' there ni'io't hegagonda''gwi" honwawenni"saks. so it is hence it is unceasing site runs There so it is hence it is unceasing they his ^\■ord seek ahout. " t

    matter has been fultilled by thy divininy my Word." During this time [the duration of the dream t'east|. a larj^'e body of man-beings.'' paid a visit there. He. th(> Deer, paida visit there, lie. the ( ireat-horned Deer [the Buek]. paid a visit there. He. the Spotted Fawn, paid a visit, and was there seeking to divine the Word of the Na'ie" df ne"' hiia"' de'oi'hwado'ge"" na'ie" wadadjTs'tha' ne"' Thiit liiorc- Ihc ih.I it iii;iltcr ciTt^iiii i U i lli.-il it it .nivi'^ tin- tit isi oviT I It i^ I (it i^ satliwa'i'. na'ie" tlaioga'hif'ik ne"' ' tea" agaendoda'gwe"k ne"' tliy MjiU. tlmt its two eyes sh(. 111. 1 tht- tin- iilic sIii.ilI.1 itpmot tin- (itisi liavu fjilk-11 iiti it where stainliiii,' tiei- sadT'iido'da" ne"' ono"'dja" nwa"gaendo"de"'. na'ie" diioi'"hwa" thou thyself 1 fee the illfioth Mli-ll it tree 1 i-.l killil of, th;it thelleeitis hiist set for tit i^ i reason awado"'hwen(liiadet'ha" aio'sade"''ha" lia"ilaiao""hwei~idjiot1go'"da". it itself earth shoiiM eailse to tcjipe it cave shouM i list it i,'arth shouhl trale-i tierce. come to he Ka'ie" ne"' ne"'tho' df o'sadage"'hia'da" he"iesenda'gan" ne"'tho'' That the there more- it cave edse of there tln'V thee will there (it i-- 1 owr lay di"' tea"' hesno"'hii'ie"" ne"'tlio' o'stidiigon'wa" ha'de"iago"si"ile""- more- the there th\" scalp there it envi.' in just her two feet \vill over where lies don'nio"k ne"' dedjia'di'."" Tho''ge' ne"' ha'sennowa'ne'" severally the one Ihiai are At that the he chief (is| halti,' one." I time) wa"he""lien"': "■ Ku"'. Xiiawe""iia''. (.)'ne."' hi'ia" wa"gai"hwaiei"'kh(>" heilsai'l: ■• Kn'. f am thankful. Now verilv it matter is fnltiUeil liegagwe'gi" ne"' tea"' wa"sgwawr'nnowe"''nha"."" entirely lit all ) the the }e my Word have divineil." 9 where Na'ie" ne"' That the it is gendi(.)'gow;i'ne"" it hody of [ler^oti^ lar.Lte (is) Iiodigwat'hwi" tea"' tiii/y (mi visited the where iiwrronni'she'. vo h.n;; it la-led. 1(1 Skefmondo""' Deer wa'hagwat'hwa". he visited (there). ()na"gaendo""g(>'nfr It luisLtn'iit horns Skefmondo""' Deer 11 wa'hagwat'hwa Tcisda'thiefi'" h;V \va"h;igwat'ln\ a". ne"'th()" he visited (there . spotted Fawn he visited ( there 1 (her.- I'i honwaweniii"'s; d\> ne"' lia"sennowa'n(''"'. O'gwai'' o''nr wa"ha- lie son^ht to divin hisW..rd e the He chief Bear (isi. also he i;j «This is an exclamation expressing; ^ratiticati<)n at haviuK one's dream cr vision divint'il and -satislied. '•The relator of this version stated that there was a rt.-iii]ted (■(iiini-clion hel ween the visits nf tlu-se different personages and tlie presence of their kinds in tlie new world beneath the sky land, Ijut he had fnrg^ottt-n it. 174 lEOQUOIAN COSMOLOGY [eth. axn.21 chief. lie, the Bear, also paid a visit. Now, he also, the Beaver, paid a \isit. And he, the Wiud-who-inoves-aboiit-from-plaee-to-place, paid a visit also. And now, also, he, the Daylight, paid a visit. Now she also, the Night, the Thick Night, paid a visit. Now also she, the Star, jiaid a visit. Now, also, he, the Light-orb [the sun] paid a visit. And, too, the Water-ot'-springs, she paid a visit. Now, also, she, the Corn, paid a visit. Now, also, she, the Bean, paid a visit. Now, also, she, the Squash, paid a visit. Now, also, she, the Sun- flower, paid a visit. Now, also, the Fire Dragon with the body of pure white color, he paid a visit. Now, also, the Rattle paid a visit. Now, also, he, the Red Meteor, paid a visit. Now, also, he, the Spring Wind, paid a visit. Now, also, he, the Great Turtle, paid a visit. Now, also, he, the Otter, paid a visit. Now, also, he, the Wolf, paid gwa'thwa. O'ne'" o"nr Nagaia'gi' wahagwat'hwa . Tea'' 1 visitffl Now alsu Beavi/r , lie visited The (there). (tlierei. where Gaen'de's o"'ni" wa'hagwat'liwa". O'ne"" o^'ni" ne"' HaVleio'- ItWind also he visitu'i Now also the It Goes About (there). hat'hek wa'hagwat'hwa'. O'ne"" o''nr ne*' A'soiT'he', Deioda'- y •± Light hevisiteil Now also the It Night, It of Day (there). soiida'igi' wa"egwat'hwa\ O'ne"" tr'ni" ne" Odjisdano'''gwa' Blaek she visited Now also the It Star (.spot) Darkness (therej. waegwat'hwiV. O'ne"' o"nr tea"' Cxaa^'gWil" wa'hagwat'hwa'. 5 she visited Now also the It Orb of he visited (there). where Light (Sun) (there). Na'ie' o"' tea" (Taiine'go' wa'egwat'hwti'. O'ne"" o'^ni" ne" t! That too the It Embedded she vi.sited Now also the litis) where Water (there). Onf'""hri' wa'egwat'hwa'. O'ne"' o"ni' ne'' 0's;rhe"(l:i" wtl'egwat'- i It Corn she visited Now also the It Bean she visited (there). (there). Iiwa". O'ne"" o''ni' ne" 0"hnio""'sa' wa ecrwat'hwa". O'ne"' . , '^ o Now also the It Sqnash She visited Now I there). ()"'ni' lie" Oii'wt''>""sa' waegwat'hwa'. O'ne"" o"ni' Ga'ha'sen- '.' also the It SiniHower she visited Now also It (there). die'tha owa'ht^'sdo'go"' ni"haia'do"de"" wahagwafhwa. O'ne"' lU Fire-dragon it white pure such his Iwidv kind hevisiteil Now (is) ol'dsl (there). o"ni' ne" Ga"stawe""sa' wa'hagwat'hwa. O'ne"' o-'ni" ne'' 11 als.j thr It Kattle he visited Now also the (there). Hadawiiie'tha' wa'hagwat'hw:!'. O'ne"" o^'ni" ne"' Daga'shwi- 12 He (Red) Meteor he vi.sited Now al.so the It Spring (there). Wind ne"da' wa'hagwat'hwa'. O'ne"" o"ni' ne" Mania 'de""P-o'nri' -J .> ^ iO he vi.sited Now also the He (3reat Turtle I there). wti'hagwat'hwa. O'ne"" o"'ni' ne" Skwft'ic"" wa'hagwat'hwa'. 1-4 he visited Now also the otter he visited (there). (therej. HEWITT] IIXONDAGA VEKSKtN 175 ii visit. Now, al.so, lie, tlic Uuciv, paid a visit. Now, al^o. lie. the Fre.sh Water, paid a visit. Now, also, he. tlie Yellowhainnier. jwid a vi.sit. Now, also, he, the ^ledieine, paid a visit. ^Moreover, all things that are piodueiHl l)y theinsehcs, that ])roduce themselves, that is. the animals, and, next to them, tlic small animals, the tlying things, of every species, all paid a visit. Now, sometime afterward, he, the Aurora Borealis, paid a visit. And. verily, he it was who divined the A\'ord of the chief. \'erily, he .said: "'The great standing tree, the Tooth, must he uprooted. And wherever it has a root there severally they nmst stand, and th(>y must severally lay hold of each several root. .\nd jnst then, ami not before, shall they \>v alile to uproot the standing tree. The earth will he torn open. Moi'eover, all persons nmst look therein. And there, heside th(> abyss, they O'ne"- Now ne"' the ne tin; rha'hion'ni" wa'hagwat'hwa'. O'ne"" o^'ni" \Vi)lf li.' visitf'i X"\v fSo'wek Duck li.' visitf'i (tlKTCl. wa'hagwat'lnva". C)'ne"' o''ni" Now Ills. I lie visitei (there). ne Ihe ( )"hni''ganos n Fresh Water wa'hagwat'hwa'. O'ne"' o^'iif l)e\isiteil Now :llsi. (there I. O'ne."' o''n"r ne Now ;llsci till ne the (iwe"''gwe""' wa'haywat'hwa'. Velh.w- hamiiur Ono"'gWil"teha" n Medieiiie 'a'haa'wat'liwa" lie Vi-ilr.l (trirrel. lie Vi-ite,l (there I. < iiigwe'gi' It nil ne more- the over that dr mo ov a'*ha, na'ic" dtiees that itself), (it is| st('>""' aiiy- thiiiu gwa seem- ingly ne the nonwtrtio dc kiiiil of thiiii; gondi'io". na'ie" they (7.. I are that ariimals. (it is) oiladon'ni", wadon'ni- it has ^rown ( it has it grows prudueed itself). (it pro- gwil"'tho" ne"' gondiio"sho""'ii' next ill the' they (7-.) aresmall order animals ^hirds) ne'' gofidi'de"', nhwa'diiodi'se'iige', gagwe'gi' wa'goiidigwat'hwa'. the they (z. i lly every they (z. 1 are haljitualh, specie.siii number, O'ne"" gaiiTgw;!" nwa'onni'she Now some so (long) it lasted (time) Hodonni'a' ne the it all o ne (low they (z.) vi'sited (there). wa'hagwat'hwa' ne'' he visited there), till hi'ia' \va"honwawr'nnow(''""'nha' He .\nrora Borealis. seiinowa'nt chief (is). \erilv ne the !(.' his w..|-d divi ■d n(> th.' Ha' he gwe ne the luia verily lie the wa'he"'h(''rr': he it said: ■■ K"gaendoda'- ■It tree will he nproote)! Ono''dja'. Na'ie' ne'' tcti'' It Tooth. That th.. the where some (time) . Na'ie' That (it is) "•. Na'ie' That (it is) gii'he'gowa'ne"' it tree standing great (is) non'we" niiokde'hade'nio"' ne"tlio the there it roofs project there* they (in. ) will stand. theyim.)wil] place i>liirally 'j.hirally nau""ho"' ne"' djokde'hat'sho"'. O'ne"' ha''sa' e"'hadigwe'nia" lay hold of it the' each it root is one. Now just then, they (m.) will he -not liefore) ahle to do it e"'hadiendoda'gwa'. E"wado"'liweiidjiadet'hri'. Gagwe'gi' di" they (m.) tree will It itself earth will open It all moo- (iproot. riiiighly. over iie"tho' he"ioritg;it'hwa". 0"sadagti""hi;i'da" ne''tho' he"iesr'n- ihere hence will one look. It abys-s edge of there hence one thee will That (it is) dr"ii;idida"'nha', de""liadiie- they (111. ) will stand 10 u 12 18 U 15 176 IKOQUOIAN COSMOLOGY [ETH. AKN. 'Jl must liiy thee. Now, moreover, there at thj' head she with wliom thou dost ahi(h' must sit with her legs hanging down into the abj-ss." Then, verily, the chief replied, saying: " Ku"'. 1 am thankful that ye have divined my word. Now all things have been fulrilled." Verily, it did thus come to pass that they did uproot the standing tree, Tooth, that grew beside the lodge of the chief. And all the inhabitants of that place came thither with the intention of looking into the abyss. It did thus come to pa.ss that everyone that dwelt there did look therein. At that time the chief then said, addressing his spouse: "Now, too, let us two look into the ahj'ss. Thou must bear her. Zephyrs, on thy back. Thou must wrap thyself with care." Now, moreover, he gave to her three ears of corn, and, next in da'gan", lay, go'dak sit O'ne"" di"' tea"' uiorf- i 'vcr tin- non we the nisno h;i le tlu- O'ne' Now place (lesni"'den'', o'sadagon'wa ye two abide it abyss ill together, hi'ia' ne"' ha'seiinowane" \-erih' the he chief (is) ne"'tho' e"iet- there tliy sraij. tliere she lies will h;Vde"iago'si"de""dorinio'"- jnst her two feet will severally hang." ni'hii'weii': "'Ku". niia- *■ Kir'. 1 am we na thankful iei"'khe"." fnlHllerl." w;rsgwt~''riiiowt'''""'iih;"i". O'ne" thou niv wortl hast divined. Now theiiee he rei'lied: w:i iitiriiwa- it matter has been Ne"th( There Ono^'djil" it toot 1 1 10 11 12 i;.! u 15 hi'iiV verilv niiawe r so it eaiiie to pass tea" (•■a"he ne"' tea"' the the where lie"' honu""sa'kdn hodiendodti'gwe"' • ne"' the they (m.) tree uprooted (he wln-re it tree stands th. his lodge be- side it lie til. lia senuowa ne he chief (is). O'ne" tea'' ena'gee" Now the tbev dwell the where ne"'tho' there hegatgat'liw; thither let me look it all tea"' the \\ here ne"'tho' da'ie"" gawei'ha'die' there liitherone onecame desirintrit (they) came (for the purposeof it) o'sadagon'wa'. Ne"'tho' nwa"- it abyss in. There so it awe"'-ha" tea"' it fxhiiusted their iiumbLT hw:Vhodi"h('"'ii- eame to pai^s hwrrhont^'ut'hwtV. Tho^'ge' o'ne" At that now (time) ne*' he'ntV thr his .spouse tea' o'sa'ele' thu \\iK're tliitlier they (m.) Idokud. .shagawe"'"'ha8 her a^lrJressed tea" the ^^•here h(''"diatgat'hwrt" lliitlier we two will ne the wa"he"iien"': he it said: I)t^"'.sadak.sa'di''" ni'io"" ena'gee" ne*'tho' o it is much they(indef-) there (many) dwell ha'.seiinowane"". wa"- he chief lisi •O'ne"' " Now o ■ too ni the we the ^vherc Thou wilt bear oit thy back' ne the ■"sheiiVde"'- tliuu her per.^on wilt bear it abyss is Ijrest'iit. iiuwa" lie'' (.Taoride".so"k. E"\sa''gwas e"'satdoge"'8drr." O'ne"' the <.;usis-(i|"-\viii(h Thou thyself thou thyself wilt Now 7A'i>hyrs. wilt wrap make ready." li" dashuo'fi'o"' ne" one'" •ha*. 'iV'se'" niiono"ivwe"''irio'e% na''ie lie it to lier the it eoni, thri'e so it ear is lu uum- that Kiive luT, (it is) more over, HEWITT] ONONDAGA VERSION 177 oi'dcr, the dried uieat of the .spotted fawn, and now. moreover, he .said: "This ye two will have for provision." Now lie also liroke off three fagots of wood, which, moreover, he gave to her. She put them into her bosom, under hergarments. Then, veril}', they went thither to the place. They arrived at the spot where the earth was torn up, and then he .said: '" Do thou sit here." There, verilj', she sat where the earth was broken oft'. There .she hung both legs severally into the abyss. Now, in so far as he wa.s concerned, he, the chief, wa.s looking into the aby.ss, and there his spouse sat. Now, at that time he upraised liim- self, and said: ^ Do thou look hence into the aby.ss." Then she did in this manner, holding with her teeth her rolie with its burden. Moreover, there along the edge of the abyss she seized with her hands, and, now. moreover, she ])ent over to look. He .said: '"Do di" W!rhe"'hen'': he it .said: mort- over gwa"'tho. tcisda'thien"a' o'wa'hat'he"'. o'ne" next ill or- spotted fawn it meat dry (is), now der, "Na'ie' nefi'ge"' eMjadenna"da'.'" O'ne"' o'ni' wa'thfUir'kho"' "That (it thi.s one ye two will take for Now also he iteratively i?) ' provisions." brr>ke them' 'a"se"* niioko"'kho"'nage' ne" oiefi'da", na'ie' di"' shago'wi'. Ena's- three so it wood sticks the it wooo"ti'a''ha" lheyi'z.)are the duck(s) it lake is iiTimerous present on nhwrrtga'80wa''tchiige'. HeiotgondiV'owi' every it dnek kind in nnmber Ileiiee it continues is t waterfowl) . •she man- beiny (is). Tho^'g'e' o'lu'"* \va'tho''hr'rip'Ma' iie'' he i^hoiitt'.l the Iiere they (z.) float t ibout tea"' eia'dofi'die" lie"' llle where her bodv is falling llie At that time so'wek. duck. Ila- ;i() wt' L"On haia'djr, wiVhe'^hen"': "Tciatgat'hwa" ganonwagoiTwa" on'gwe', he is he it s:iid : " Do ye look it ilei'ths of \\aler in man- named, ' being. tdil'io", dfiieiiVdoiTdie"."" Wa'henni'hen'': ■•l)o'ge"s hi'ia"." ^heneeshe thence her body is They (in.t it said : ■liisirue verily." s coming, Hying." Niioi'hwagwa'ha" o'ne"" hi'ia" wa"tho'hene-'d;"i" ne"' so'wek. So it matter is short now, verily, he shouted the duck (?}, (in a short time) * waterfowl, Go""ga"hwa' haia'dji' (diiotgoii't he"tge"'' ha"de'haga'"ha") Bittern he is (at all times up abo\'e thither his two eyes named arelixed; wa"he""hefi"': "Swe"he" do'ge"s ganoiiwagoiTwii' daieia"don'die". he it said: " Ye it do think it is true it water depths iu thence her body is '- approacliiBir* 10 11 12 13 14 180 IBOQUOIAN COSMOLOGY [ETH. ANN. 21 however, lo(jk upward." All looked upward, and all, moreover, said: " Verily, it is true." They next .said: " "What manner of thing shall we do;" Oii(» of the persons .said: " It seems, then, that there nuist be land in the depths of the water." At that time the Loon .said: "Moreover, let us tirst seek to find someone who will be able to bear, the earth on iiis back l)y means of the forehead pack strap." All said, seemingly: " I shall be al)le to bear the earth \}y means of the fore- head pack strap." He replied: "Let us just try; it seems best." Otter, it seems, was the first to make the attempt. As soon, then, as a large bulk of them mounted on his back, verily, he sank. Li so far as he was concerned, he was not able to do anything. And they said: "Thou canst do nothing." Now many of them made the attempt. All failed to do it. Then he, the Carapace, the Great Turtle, He'tge"" I'p high gagwe'gp it all gwa^'tho': next in order; hwa'tciatgafhwa'." thither do ve look." Gagwe'gi' It all hwiVhontgafhwa' thither they (m.) looked. di" wa'hennl'hefi": "Do'ge"s hi'ia." Wahenni'hen" more- over they (m.) it said : ' It is true verilv. They it said Ho't noiiwa'ho^'de"'' kind of thing ■'What (is it) ne"dwaie'ir r' WiVhe"'hen" ne" wo will we it do?" He it said the shaia 'dtida'': " Diio""hwendjia'de he one person : "There it earth is present gon wa water in?" ''« " Tho"ge' WiVhe"'hefi he it said thigagwe'gi" 9 10 11 12 13 11 .\t that (time) dwadiee"'''dii' dwe"sak .son' let us it first do. let us it seek who do"'hwendjiage"dat." Gwa'' bear earth on his baek by Seem- means of the forehead strap." ingly e"kgwe'niii' e"gado"'hwendjiage"dat." I will be able I will b-ar the earth <^li my baek to do it (by means of the forehead strap)." tri'she"" dwade'nien'de"'." Skwa'ie" nige"-khe"" ne" ganoiiwa- so it is it the it depths of must be, (not) ne" Ha'ho'we"': "Na'ie' di" the Loon: "That more- it is over nonwa'ho"de"' e"'hagwe'nia' e"'ha- kind of person he will be able he will wa'hefini'hen": "I" they it said: **I just it whole (is) Wahe"'hen": He it said : "Gwa" "Just. perhaps, (I think) let us it try. Otter gi"she"' da'hadiee""da' I think he first was tea" the where wtX'hade'nien'de"' he it attempted to do. h:Vnowa"ge' his baek on de'hogwe'nioiT he it was able to do ne the that Ganio" So soon as hi'ia' verily niV. that one. iawe'dowa'ne"' it bulk large is \vrrhonowie'''diV he sank into the water. WiVhefini'herr' : Thev it said : hwa'hondawe°"hat thither they (m.) it got upon Hiia" ste"" Not any- (itis) thing "Hiia" ste"" "Not (it is) any- thing thasgwe'nia"." O'ne"' hoiinatga'de' wa'hoiide'nien'de'". Gagwe'gi' thou it art able No«- they (m.) are they (m.) it attempted. It all to do." numerous wtVhodino'we"'. Tho"ge' o'lie"' ne" Hania'de"'go'na', Ha'no'wii', thev it failed to do. .\t that now the He Turtle Great, He Cara- time (is) pace (is) wii''he'"hen'' he it said: "I "ex,m .v- ..j^.. ^ 1 81 „j.,v,TT] UNUNDAOA VERSION '-'^'■ .aid- '• Next in turn, let .ne u.uke the uttempt." Then, verily . large bulk of them mounted on hi.s back. He was able to be^r them al 1 on hi. ba'k Then thev .aid: - He it is who will be able to bear the earth on his back." Now, at that time, they said: - Do ye go to seek earth in the depths of the water." There were many of them who were not 11 to obtain earth. After a while it seems that he. the MusknU also made the attempt. He was able to get the ground thence. Musk- rat is he who found earth. Wli... he came up again, he rose dead, h„ldino- earth in his paws, and earth was also in his mouth They plaeed^ll of it upon the carapace of the Turtle. Now their chief said: -Do ve hurrv, and hasten yourselves in your work. Now a large ,nm,b;M- of muskrats continued to dive into the depths of the wat^r. As fast as they floated to the surface, they placed the earth on the I" o""ke'" agade'nieii'de"'." O'ne"' hi'ia' ^ •I next in let me it attempt S'-'» verily turn to do.- hwa'hondawe-hat' iawe^dowa'nc"-. Wahagwe-nia K^gwegi" ^ thither they (m.)gotupon it bnlk large (is,. «^ ".o^Xr' ' w^hal!^'^? O'ne- wa-heiioi-hen-': -Na'ie' ne" e'-hagwe'nia' bv the forehead strap. .,, „_ ■ ^i /. ttC,,„' e-hado-hwendjiage-'dat." Tho-'ge' o'ne"' wa hemu hen . b . - ^ he will hear earth on the baek by the At that now they it sai■■;;- nit ga'nowa'ge' wahadi"herr. O'ne"' ne" honwa-se,rno- walie-hen": ^t carapace on they (m.) laid it. Now the their chief he „ said: "Tciasno'we■'•^ deswa nowaia'he""ha' ,.waio"de""ha-." O'ne"' ■■DO ye two make do ye hurry yourselves do ye work.- Now - haste, ,, , . _ -, «^ o-e-dio'gowa'ne"' hano'gie" honna-done"hwi- ganonwagon ^a . ""tbodyff persons mtiskrat they (mO .^>ntinued ,t depths ot water in. ,-■ ,■■, to div< large ( is ) large (is) , , -v . 1 r-l • Ganio'^ swe"da gaa-'gwa na'ie^ niio'sno'we ga nowa ge hadi he - • >fl„„,f?t that soitisrapid it carapace on they (m.) are ^* So soon as again it floated that so ii i, rapi i laying the habitually litis) „ This i.s a dual form employed in the place of a plural, which follows it in parentheses, 6 This is a dual form used for a plural. 182 IROQrOIAN COSMOLOGY [ETH. ANN. 21 back of the Turtle. Sometimo thoreafter then, verily, the}' finished covering- the carapace with earth. Now, at that time, the carapace began to grow, and the earth with which they had covered it V)ecame the Earth. Now, also, they said: "'Now, moreover, do ye go to see and to meet this woman-being whose body is falling hither." At once a great number of the lai'ge waterfowl Hew hence, joining their bodies together, and there on their joined })odies her person impinged. Then .slowly the large watei'fowl descended, and also they placed the woman-l)eiug there on the carapace. Moreover, the carapace had now grown much in size. Now, moreover, they said: "Now, verily, we are pleased tliat we have attended to the female man-))eing who ha.s appeared in the same place with us." da'ha"ha . (irain'gwa' nwaonni'she" o'ne"* h i'ia" wa'hadi"sa' 1 eartli oii it. Some (time) .so (long) it 1; asted now verilv thev(m.)it finished 2 ga"nowa"ge' it carapane on wahadi'he"do"ga". they (m.) it witli earth coated. Tho"ge' o'lie"' At that now- time wa'wadodia'ga' it grew in size ne" ga'no'wa" na'ie' ne" o"'hwen'djia' waVa'do"' ne" 3 the it carapace that the it earth it it became the (It IS) hodi'he'do'^hwi'. 4 they (m. ) it with earth had covered. O'ne 5 Now more- (iver tciia-djurda^na' ne" nen'ge"' 6 her body to meet go the this (it is) df w;Vhr»nni'herr': "O'ne"' thev it said: " Now d!" more- over da'die' o'ne"' now wa'tgondi'di they (7,.) flew onnatga"de" na'ie' ne" 8 they (z.) are tliat the many (iti.s) he"tge"' daieiada'ha"nhiV. V* np high there her l)ody aliglited. so'wek goncligo'wane"'s, lo duclv(s) tliey (z. I large ones. agon gwd she man- being na'ie' ne" that the (it is) watgondidia'daik'ho"' they (z.) their bodies conjoined severally, swakdo""na'. do ye gro to see it. daieia'doii'die'.'" thence her body is falling." deie- doye Goii- At gondigo'wane''"s they (z. i large ones ne''tho" hi'ia' there verily O'ne"' skenno°"a' dagouda'se""da' ne" Now \va'shagoni"deiT' ne 11 they her plnrc.l ih. gowa ne 13 it nincli iodo'di". it has grown. we'dwatcermon'nia" 13 we are glad na le ne IJ: that the (itis) gado'ge" in a certain phice nil le that (itis) a^on'g'we". she man- being. O'ne"' di" Xn\v more Hver ne'' tea'' waVlionkhi*"snie''nha Ihe the we her have oared fur where \va\)ngwatio"'so"da\" we (and shcj have appeared." slowly thence they let them- the selves down dl" ne"tho' g-a'nowa"ge' more- over there it turtle on O'ne"' dl" ne'' ga'no'wa' Now more- over the it turtle wrrhefmi'hen'': they (m.) it said: •'O'ne"" hi'ia' "Now verily, lie'' oiTgwe*" the man-being ONONDAGA VERSION 183 Tile next (lav caiiie, ;ri(l she looked ;iiul saw lying there a cleor, also tire and tiiel>rands. and also a heap of wood, all of which had been brought thither. At that time she kindled a tire, using for this pur- pose the three fagots which she had slipt into the bosom of her gar- ment, and of which he [the cliief] had said: "Ye two will have this for a provision." At that time she laid hands on the bod}' of the deer. She bi-okc up its tiody. some of which she roasted for food. She passed three nights there, when she again gave birth, again ))ecom- ing pos.sessed of a child. The child was a female. That, verily, was the rel)irth of Zephyrs. Now the elder woman-l)eing erected a booth, thatching it with grasses. There the mother and daughter I'emained, one lieing the parent of the other. Now the earth was large and was continually increasing in size. It was now plain where the river courses would be. There they two remained, the mother attendino- to the child, who increased in size Wa'o'he""nha\ wa'ontgat'hwa" ne''tho" genda'ga" ne"' sken- II Iji-came flay. slu' it saw tluTP it lay the deer nondo""' odjis'da* o^'uf ne"'tho' gago""hetchage''hen'', oiefi'da' it tire also there it brands lay heaped, it fuel o"ni' o'sotcio'da' ne"tho" ga"ha. Tho"'ge o'ne"" wa"ondega"'da\ also it heap stands there one it has At that now she kindled (a tire). Ijrought. (time) na'ie' wa'oiitc'da' ne'' ena'sgwagoii'wa' 'a"se"' niioko"'1vho"'nage" that she it used the her bosom in three so many it fagot in (it is) number (is) heiag6"se""di', na'ie" ne"' ha'weiT: •' E"tciade"na"'dii'." Tho"'ge there she them that the he it said: " Ye two will take At that had dropped, litis) provision." (time) o'ne"' wa"dio""nia'iien" gaia"di"ge' ne" skeiinofido""'. Wa'dieia- iiow she her two hands its body on the deer. She its body to it put da'hi"da", na'ie" wsi"onde".skon'de"" ne"' e."iondekhon'nia". "A"'se"' broke up, that ,she it roasted for herself the she it will eat. Three (it is) he"' saionde"'don'. wa"agowiaiefida"'nha", again again she she infant lieeame posse,ssed of, was eontined Na'ie" hi'ia" ne" -laionna'gat verily the niiagono'"hwe'di" o'ne' so many she remaineii now- over night e"he"- ek.sa"a". she ehild. ne ahe female th (is) Gacnde",so""k. O'ne'" It-winds-go-about Xow (Gu,sts-oT-wind) sthondii'do"". Ne"tho' thatched it with There grass, O'ne"' gowa'ne'"' Now That (it is) ne again she is the born ne the goksteii"'a' she ancient one waeno'she"", she set up a bower wa"die" she degni"'den", ondat'hawa'. they (z.) abode. lie parent i>f the other (was), ododi'ha'die" ne" o"'hwen'djiiv. O'ne"' it much it continues to the it earth. Now (is) grow oiSn'det tea"' non'we' e"ge"'hio"'hwade'nionk. Ne"'tho" degni"den" itlsciigni- the the place it river will have its course There they (z,) two zable where severally, abode. deiondade"snie' ne"' eksaa". Agwa's ne" na'ie" godi'sno'we" she her cared for the she child. Exceed- the that sha grew rapidlv ingly (it is) 3 4 5 6 7 8 tt 10 11 1-2 13 1-t 184 IROQUOIAN COSMOLOGY [ETH. ANN. 21 very rapidly. Some time afterward she then became a maiden. And they two continued to remain there. After a while, seemingly, the elder woman-being heard her offspring talking with someone. Now, verily, the elder woman-l>eing was thinking about this matter, wondering: "Whence may it be that a man-being could come to talk with her." She addn^ssed her, saying: "Who is it, moreover, who visits theeT' The maiden said nothing in reply. As soon as it became night and the darkness was complete, he, the man-being, again arrived. And just as the day dawned the elder woman-being heard him say: "I will not come again." Verily he then departed. Not long after this the life of the maiden was changed. Moreover, it became evident that she was about to give birth to a child. After gododi'ha'die'. Gain'gwa' nwa'oilni'she' she eoiitiiiue.s to Some (time) so it lasletl grow. long wa'wa'do"'. Ne*'tho' ni'io't tea'' degni"'den it it became. There so it is 3 ■i 5 6 7 8 9 10 11 la 13 11 o ne now ek.sadilse"a' she .small maiden (is) the where they (z.) two abode. Dien'"ha 2'w;V' After a while. deiagot'ha' she is talking with one seem- ingly, ne the one' now Erwii" othon'dc' seem- ingly she (z. ) heard it ne the gok'stefi'a' she ancient one ne" the dat'hawa''. her offspring. ne' the ne the gok'stefi'a' waVe'iv : she ancient she (z.) it one thought: oii'gwe' deiaafot'ha'. O'ne"' Now " Gain" " Where hi'ia' verily hoiT' prob- ttblv wiVwenno^'dofi'nio"' she (z.) it thought about repeatedly noil' we' noiida'ie"' the place thence one should come man- being she is talking with one, ''Goii'ha'wa', '■ I am thy parent, Hiia" ,ste""' Not (it is) that (it is) o'ne" now tea"' the where any- thing son" di who (is it) de'aga'wen she it .said more- over Wa"agoweiina"'nmi\ Slie addre.s.sed words to her, nonwa'ho''de'" kind of person Wirge'"'hefi'': she (z.) it .said: hiianada'hen''sek? " he thy mat visits?" ne the eksfi'go'na" she maiden. ne*' wa'dwa'.sondaiendtv'nha the it thick night became ne the Ganio'' wa'o''gak, So.soon it Iiecame as night, sa'ha'io"". Agwa's .lust as again he arrived. daio'he"'i'ha'die there it is coming to be day wa'he"'hen": he it said: o no lliiW ne the gok'sten':!'" she ancient one oothun'de' sht.' it heard Hiia- "Not (it is) he" again dadonda'ge'.'' again I will come." sho'den'dion', again he departed. Hiia Not (it is) eksa'go'na" she maiden. (is) de^oi^hwishe"!' o'ne it matter long (is) now O'ne'" Now df more- over o la ow it other (is) oien'det it is recog- nizable ni'io't tea" soil is the where O'ne'" Now ago'n'he' she living (is) hi'ia' verily ne" the tea" e"ia2:oksa'daienda"nha'. the where she will become pos- sessed of a child. HEWITT] ONONDAOA VERSION 185 ii time. when, seemingly, the maiden had only a few more days to go, she was siiri)rised, seemingly, to licai- two male man-l)eings talking in her body. One of the persons said: "'There is no doubt that the time when man-beings will (>merge to be boi-n has now arrived."' The other person replied: "Whei-e, moreover, does it seem that thou and I should emerge T" He replied, saying: "This way. more- over, thou and I will go." >Jow. again, one of them spoke, saying: " It is too far. This way. right here, is near, and, seemingly. i|uite transparent." At that time he added, saying: "Do thou go then; .so be it." Now, he started and was born. The child was a male. Then, so far as the other was eoncerned, he came out here through her armpit. And now, verily, he killed his mother. The grandmothei- .saw that the child that was born Rrst was unsurpassedly tine-l(H)king. DieiT'ha" gwa" o'ne"' gwa" doga"'a' e"tciago"he""'seri' o'ne"' Aftrr a sveni- now seem- a few in will it hor days now ^ whilf in^ly, ingly, number dawn ()n ne" eksa'go'na" wrfondierT'ha' gwa"' o'ne"" gothoii'de" de"hodi'- the she maiden she was surprised seem- now she it heanl they (two) .i in^ly were eoii- tha" tea"' eiiVdagon'wa". I'ha'do"k ne"' shaia"dada": '"O'ne"" vers- the her Imdy in. He said re- the he one per- " Xow O ing where peatedly son is: gai'hwado'ge"' ne"' tea"' hwa"ga'he"'g tea"' non'we' e"ieia- it is a matter of the the it (time) has the the jilaee one will i eertainty where arrived where ge""nha" ne"' on'gwe' na'ie" ne"' e"ionnagat'."" Ni'ha'weiT emerge the man- that the will one be Thenee he it s;ud ^ Iieing (it is) born." ne"' shaia"dada": ""(Tain" gwii"' df nofi'we' he"'dene"r" Da'- the he one per- '•Where. seem- more- the j)laee henee we two He t> son is: ingly, over, will go.'" hai'hwa"sa'gwa" Wii"he""heii"': ""Tho'ne"' di"' he^'dene"."" O'ne"" answered he it said: "Here lit is) more- henee we two Now ^ over will go." he"' ne"' shaia"'dada' wii"hawennitge""'nha". wa"he"'heii"': again the he one )ier- he spoke (uttered word ;, he it said: ^ sou is " Swa'diik' i'no"'. Tho'ne"' <>wa"'tho" do.s<>'c""ha'. o-wiV "Excessively far Thisway just here (it is) near. seem- •' litis). ingly. deio'hat'hek." Tho"ge" wa"he"'hen"': "" \Va"se", nio"."" O'ne"' it is light (i.e., .\t that he it said: "Thitherdo so be Now 1*' transparent)." (time! thou go, it." WiVha'den'dia", WiVhefinagat' ne"' shaia"dada'. Hadji'na" ne"' he started. he was bom the he one per- He male tlic 11 -son is. (is) haksa"a". Tho''ge' na"' ne"' shaia'dada" tho'ne"' e'sio"'da"'<'e' 1 o he ebild. .\t tliat that the he one per- here hersideat i-i (time) one that stni is da"haiage""'nhfi". O'ne"' hi'iii" wa"shago'iio" ne"' hono"ha". thenee he came Now verilv he her killed the his motlnr. I'J forth. Heiawengo"di' haksadi'io ne"' tea"' wa"watgat'hwa" ne"' ho'.soda'ha'' Unsurpassedly he fine the the she I z.) it looked tlie his grand 14: (thoroughly) child (is) where at mother 186 IROQUOIAN COSMOLOGY [ETH. ANN. 21 At that time she asked, saying: "" Who. nioreover, killed your mother, now dead r" Now, he who did it replied, saying: ••This one here." Verily, he told a falsehood. Now, the elder woman-being seized the other one by the arm and cast his body far beyond, where he fell among grasses. Now, she there attended to the other one. It is said that they grew rapidly in size. After a while, seemingly, he was in the habit of going out, and there running about from place to place. In like manner they two grew very rapidly. Now the child who lived out of doors kept saying: ""Do thou tell thy grandmother, who, verily, is grandmother to us two, that she should make me a bow, and also an arrow." Now. verily, he told her what manner of thing the other person desired. The onl\' ne the da'hadiee""da neiTdo"' llierehe did it (first) was the WiVa'hefi": she it said: wiVheiinagat'. he was bom. Tho"ge' .\t that (time) o ne now ' Son" nonwa'ho"'de"' ■'Who liind of person, Wil'ei^hwa- she asked ques- tions repeat- edly df wa'shago'lo' ne" more- over, he her killed ne the etcliino'^ha"-ge'"'h!rr' Da'he^'hen'" ne" ne"tho" she your two mother— it Thence he it said the there was?" ••Nen'ge"'." AVa hennoie°"da hi'ia". O'ne"' •This (one) He told a falsehood verily. Now it is," da'honentcha'' ne"' .shiiia'dadii^ si" ia'hoiadon'd: thence she his the he one per- yonder hence she east hi.* arm seized son is (fan body, gon'wa' hwa'hendaga"nha\ O'ne"' ne"tho among there he fell on his Now there back. shrda'dilda^. Agwa's, ia'ke"', he one per- Very, itissaid, son is. o'ne"' he'haia'ge"'s, ne"tho' now hence he goes there out of doors, deiade"^hnon'd:r. Sha'de'io't honnadisno'we' they two are brothers. ni'hoie'e"': so he it did: gok'sten'a' she ancient one. awennu'gii- it grass (weeds) de'ho'snie' she him cared for DieiT'ha de'hodisno'we'. they two grew rap- idly. hadak'he/s. Hiie"'noie""ha" After a while. he ran about habitually. They two played together ne the seem- ingly ne" the 10 11 O'ne"- Now hana'gee" he dwells: i'ha'do"k he it kept siiying •• Sheiatho'ie"' It two is alike ne ■ the ■ Do thott her tell they (m.) grew rayiidly. hak.saTr' nfi'ie' he child that (it is) ne" sa'soda'hif the thy grand- mother ne the lisde" out of doors hagwjf toward, side of it shedi".soda'ha' 12 she our two grand- mother is O'ne"' Now, Lo also." ne aionge sen me" the she me should it make for hi'ia' wa'shagotho'ie'" verily, he her it told ne the tea" the where that (it is) a'efi'na' it bow ne" hi'ia' the verily ga'hes'ga' it arrow noriwa^ho"de' kind of thing ne the (^■•liodo"'hwendjion'niks ne" .shaia"dada", l-t it him is necessary for the he one person is. Na'ie' That (it is) ne the daiona'- there she HEWITT] ON(>NDA(JA VERSION 187 result was that she got aiigrv, saying: '• Never will I make him a bow and also an arrow. It is he, verily, who killed her who was the mother of you two." It continued thus that the two hrotln'rs played together. They were in the habit of making a eireuit of the island" floating there. And, as rapidly as they made a eireuit of it, so rapidly did the earth increase in size. When, it is said, the island had grown to a great size, then he who had been east out of doors kept saying: "Man- beings* are about to dwell here." The other person kept saying: "What manner of thing is the reason that thou dost keep saying, 'Man-beings are about to dwell here r " He said: "•The reason that I sav that is that it is a matter of fact that man-beings iire about to kh\ve"'di;i" gen'gwa, iion'do"k. " Hiia"' hweii'do"' thakhe'sefi'nie'" Itrrami' only. allKry sbc it kept saying : •■ Not eyer I Itim it will (it is) nuliie for ne" a'eii'na gn fhes'ga" o"ni\ Nfi'ie' hi'ia' shago'io' ne" tbr it bow it arrow also. That verily, lie her the (itis), liille.l .she'snino'"ha\" sbe (is) your two inothtT." Ne''tho' ni'io't hii«''""noie"''ha" de'liiade'dmoiTda". I )ediiiathwri- TbtTC so it is they (m.) t\vi> playetl together llicy (lu.( twoare Tile (ni.f two nuide "brothers. customarily a da'ses tea" ga" hwe"no'. Nil'ie ne" tea" niio'sno'we' ne" circuit the it is of it when' land floats. Tliat (it is) the the so it is rajiiil tbe where wa' h iath wada'se' ge"'s he" niio'sno'we" w:V wadodia'gtV tea" tbey two made a circuit ciistum- so f ,o it is rapid it grew in size the of it arily where o"-hwendjia'de'. 0'ne"\ ia'ke"". gowa'ne"- waododi'ha'die" ne" it earth is i»resent. Now, it is said, it much hence it continued the (^is) to grow in size tea" ga'hwe"'iio" tho^'ge' o'ne"' i'ha'do"k nen'ge"' a'wet asde-' the it island at that now he it kept this one it can ran-being theyareabont the here." Heitkept to dwell saying ne" shaia'dada": •■ Ilo't nonwa'ho"de"' diioi"hwa" tea" the he one person is: "What kind of thing there its matter ( isi tin/ l^— -is the reason I where i'sa'do"k: "On'gwe" oiinagat'he" ne" tho'nr'"'^' Wa'he"'herr': thon art "Man-being theyareabont the lu-rcV" He it said: saying: to dwell "■ Na'ie' ne" diioi"hw!V ne" iia'ie' iga'do"k ne" do'gi''"s s(>" "That the there it.s matter (isi the that I keep say- the it is true asamat- 1- (itis) (=is the reason) (itisi ing it ter of fa.-t oii'gwe' e"ioiinagat' ne" tho'nt'"'. I" iia" igri'do"k ne" Odt'ndoii- man-l>eing thevdndef.) the here. I that I keep say- the U Sap- 13 will dwell one ing it I(> 11 o Hence arose the idea so prevalent mnim^,' Aiiieriiiiiiaii [icfples that the earth is (tit islarnl, floating on the primal sea. ^Here man-beinti means liuiutiu hein^'. 188 IROQUOIAN COSMOLOGY [ETH. ANN. 21 dwell here. And it is I, the Siipliiig, who say it." S) thcMi. this other person began to say: "I shall be called Flint."' When they two had nearly j;ruwn to maturity, it is said, then he, the iSapling. made himself a lodge, erecting a lK)oth. And when he had completed it, he departed. He went to hunt. He shot at a bird, but he missed it, and his arrow fell into the water. Verily, he then resolved: "1 will take it out of the water again." Now, there into the water h(> cast himself, plunging into the water. He was surprised that, seemingly, he fell there beside a doorway. Then, moreover, fron) the inside of the lodge a man-being spoke to him, saying: "Do thou come in, my child; I am thankful that thou hast visited my lodge. I purposely caused thee to visit the place where my lodge stands. And the reason that it has thus couie to pass is that my mind was so affected by what thy grandmother keeps saying. And, moreover, I 1 e"gia'djik." Da', o'ne"' neii'ge"' shaia'dada" wa'ha'sa'we" ni a ling will I be named. thi.s one (it is) tea" i'ha'do"k: " 2 the he it kept where saying; O'ne"" tho'-ha'. Now nearly lie one person ia he it Ijegan O'ha'a' na' ne" i" e"gia'djik." ■It Flint that the I wahanos'he"" ne" he made a the bower no^kde"" o'ne"^ task now the I will I be one that named.'* ifi'ke", a'hiadodia'ga' o'ne"' hotno""soii'ni' itissaid. they two would now he himself made grow np a lodge Odendonni'Ti'. Nfi'ie" ne'' o'ne"' wa'hadieii- It Sapling. That the now he e<»m- (it is) pleted his ho'defi'dion'. Wii' hadowiit'ha". Wa'ha'a'gwa' he departed. He went to hunt. He (it) shot hwa'o"'nha" i:e" thither it was ,he immersed ne"' gondiio"sho""'a" sa'hat"wa''da" the they (z. ) birds (are) he it raissetl it water in (^small animals) . ho'hes'ga'. O'ne"' hi'ia wri'he'ii": " E°sgo'gwa'." O'ne"' ne"tho' his arrow. Now, verily, he it thought: " will 1 it take out Now there ;>I the water." WiVhadieiT'ha" gwa" awe°"ge' wa"hadi:i"do"'iak wii"hade"s'gok 8 it water on he east his body he plunged himself (in) in it. ne"'tho' hwa'hendagir'nha" ganho'hwak'da 9 there there he fell on his baek it doorway beside. He was surprised O'ne"' Now seem- ingly. df gano"s- it lodge more over oon'wa' on't^we' diiiiadu'ditV wiVhe"'hen'' 10 in man-being thence he spoke he it said: ' Dildjio"'', gon'ha'waS * Do thou come I am thy in, parent. Niiawe'^iia" wrrsgno'".sowe""nha . Tea'' ge'qdfi' tea" wiVsgwat'hwa' 11 I am thankful thou my lodge The I it did the thou dost pay hast fcmnd. where purposely where u visit Na'e' ne" diioi"hwiV tea" ne"tho' tea" iion'we^ ageno"*«a'ie" 12 the the where place I lodge have. thus That the there its reason the lit is) (is) where nwa^awe"''hir ne" ak'ni^o^'iia' ne" tea" nofiwa'ho"de"' iion'- If-^ so it came to the my mind ihe the kind of thing she it kept pass where saying do"k ne" etehi'so'dfiiia'. Na'ie' di" age'i'' ne" e^gofCie"" ne" 14 the your two grand- That more- I it intend- the I thee it will the mother. (it is) over ed give HEWITT] ONONDAGA V^EKSION 189 desired to give tlioc ii bow and also an arrow which thou dost need, and which, l)y and by, thy brother will see, and then he will ask, sa^'ing: 'Whence didst thou get this^ Thou must say: *• My father has u'iven it to me.' " Now. furthermore, he gave both to him. At this time he liestowed another thing; it was corn. At that time he said: ''This corn, as soon as thou arrivest at home, thou nuist at once roast for food for thyself; and at that time thou nuist continue to say: 'In this manner will it continue to be that man-l>eings. who are about to dwell here on the earth, will be in the habit of eating it.' Thy brother will visit thy lodge, and at that time Flint will ask, say- ing: "Whence didst thou get this kind of thing T Thou must say, moreover: 'My father has given it to me.' " Moreover, it did thus come to pass when he arrived at his home. At that time he husked the ear of corn and also laid it beside the lire; a'efi'na" ga'hes'ga' o"nr, na'ie' ne" de'sado"'hwendjio'niks. titibriw i I arrow also. ttiftt the it thee is necessiirv I'nr, 1 (it is) Nii'ie' ne" ge""djik e""hatgat'hwa' ne" detciade"'linon'dii' That the l>v and hv he it will see the thou he are brothers ^ (it is) e"'he"'hen'': "Gaiii" noii'we' das'hawaT' E"'si-hen": "G'ni'ha" he will say: "Where the plaee thetiee thou it Thou it wilt " My father o didst bring?" say: haga'wi'." O'ne"' di" dashagao"" dedjia'o"'. O'ne"' di" he" he it gave tu Nmv iiir»re- he it gave to both. Now. more- again -i me." over him over, o'ia' dofKlu'hat'^iVk, iia' ne'' one"'"htV. Tho"t^e" o'ne' itisother thence again he be- that one the it corn. At that now one stowed it that (time) wa'he"'hen": ^'NenVe"' o'ne""ha' g-anio'' he"'tcio"' gondadie" he it said: "This one it corn so soon there tliou wilt at once " (it i.s) as again arrive e^sadade'skofit'hus e".sadekhon'nia\ o'ne"' ne'tho^'ge' e"'sado"'- thou wilt roast it for thou it wilt eat, now the at that thou wilt i thyself (time) continue 'hek: "Tho'ne"' ne'^io^'dik e"iek'sek ne" on'g'we' ge"''djik tosay: "Here so it will eon- they (indef.) will the man- by and by 8 tinue to be continue to eat it being tho'ne"' onnagiit'he' tea'' o^'hwendjia'de'.'' E"'hiano"'sowe"''nh;V here they are about to the it earth is present." Will he thy lodge visit 9 dwell where ne" detciade"iinon'dfr O'ha'ii". Tho'Ve" o'ne"' e""hrii"hwanen'- the thou he are brothers It Flint. At that now williieask lU (time) questions do"': e"'he"iierr': ''Gain" noiTwe^ df das'hawiV nen'ge" will be it say: '■ Where the more- thence thou didst this one (is) place over bring it ('tis) noriwa'ho''de"'r' E"\si'hen'' di": "'G'ni'hfr' tharawi''." "to kind of thing?" Thou it wilt more- "My thence he me J--^ say over: father it gave." Ne"tho' di" niiawe""!' ne" o'ne"' hesho'io"'. Tho"ge' There more- .so it came to the now there again he At that over pass had arrived. (time) o'ne"' \va hanoio^'sa' ne" one"''ha\ odjisdak'da wa ha'ie"' o^nf now he it ear husked the it corn, it tire beside he it laid also 5 11 13 14 190 IROQUOIAN COSMOLOGY [ETH. ANN. 21 he roasted the ear. So soon as it became hot, it emitted an odor which was exceedingly appetizing. The3', his grandniothei''s people, snieiled it. She said: "Flint, do thou go to see what the Sapling is roasting for himself, moi'eover." He, the Flint, arose at once, and he ran thither. When he arrived there, he said: "Whence didst thou get that which thou art roasting for thyself T" He said in reply- ing: "It is a matter of fact that my father gave it to me. And it is this that the man-beings who are about to dwell here on the earth will be in the habit of eating." Then Flint said: "My grandmother has said that thou shouldst share some with her." The Sapling replied, saying: "I am not able to do it, and the reason is that she desires to spoil it all. I desire, as a matter of fact, that man-beings, who are about to dwell here on the earth shall continue to eat it, and that it shall continue to be good." Then, verily, the lad returned home. When Wirhade'tcieiT'he"'. Ganio'' wa'o'dai'he"'-ha o'ne"' wa wade-'sa'e"" he it roa'^ted. So soon as it became hot it scent emitted nil le ne 2 that the (it i.s) 3 his grandmother. heiodongo"dr it is exceeding Wa'ge'"heiT": she (z. ) it said: «iga"wr we it odor is appeti zing. "O'ha'ii', sekdo""na' ■■It Flint. do tliou itKotrt sue AVa'odis'hwsr ne'' Tliey {z. ) it snielled the df more ho't what over (itis) n()riwa'ho"de"' hode\skon'da' ne'' Odeiidonnr'a'." Da^hade^sda'tci', kind of thing he himself is roast- ing for (Vne"' ne"'tho' ia'thaa"dat hence he ran 5 now there hwa'ha'io"' g thither he ar- rived nonwa'ho"de°' 7 kind of thing the ne tht* It Sapling.' He arose at once, O'ha'ii' It Flint. Ne" The o ne now ne"tho' there w^'he^'hen": he it said: "G'ni'ha" 8 "My father onnagat'he' 9 they (indef. ) are aljout to dwell w!Vhe°'hen'' 1(1 He it said: se sade'skon'da'?" thou it art roasting for thyself?" thagawi". Gain" noii'we^ das'hawa' tea" • Where the place thence thou it the didst bring where Da'hai'hwa'sa't>-WiV ni'ha'wen': Thence he replied Ma'ie' e^ie/ksek they (indef.) will habitually eat it O'ne" Now sa gwa \l )i iiswered ne the 12 J^3 i' entire. n<> the iia le that (itis) gagwe'gi'. as a mat- thence he gave That tcroffaet it to me. (itis) ne" tho'ne"' o""hweridjiri'dt' the here it earth is present. (itis) "Gawcn" ksoda'ha" a'shenoii'daT' ■■ She it lias said my grand- lliou it shouldst father share with her'.'" ' Oderidonni"a' wiVhe°-hen"': "Hiia" It Sapling he it said: "Not (itis) diioi"hwa' ne" tea" en' "he' ne the .so its reason is ne' the the where she it de- sires there he it has said : ' on'gwe' man- heingls) ne" O'ha'a' the It Flint Da'hfii'hwa'- Thenee he thakgwe'ttia', I it am able to do, e"khetge""da' ■ I it shall spoil' e"iek'sek e"ioia'nek onnagiifhe' they (indef.) are about to dwell no on gwe 1^ the man-beiug(s) Ge'he" se" ne' I it desire as a mat- the they (indef. ) it it will continue ter of fact will habitually eat to be good ne" tho'ne"" o"'hwendjia"ge'." O'ne"' hi'ia' the here it earth on." Now verily (itis) HEWITT) ONONDAGA VERSION 191 he arrived there, he told what he had learned, .saj'iiig: "The Sapling- did not consent to it." She aro.se at once and went thitlier to tlie place where the booth of the Sapling stood. Ai-riving there, she said: "What kind of thing- is it that thou art roasting- for thyself T" lie replied, saving: "It i.s corn." She demanded: '"Where is the j)lace whence thou didst get it?" He said: "My father gave it to nie. And it is this which the man-beings who arc atxnit to dwell here nn this earth will continue to eat." She said: "Thou shoiddst give a share, verily, to me." He answered and said: "I can not do it, and the reason is that thou desirest to spoil it."' At that time she said: "It is but a small matter, and thou shouldst pluck off a single grain of corn and give it to me." He said: "lean not do it." She said: "It is a small matter, if thou shouldst give nie the nubbin end of the corn ear." He said: "1 can not do it. 1 desire that it shall all be sho'den'diofi' ne" haksa'a". Ne" o'ne"' honsa'hfi'io"' wa"- agaiii he dt'partud the he child. The now there again he In- (is) arrived thogaie""!' ne"' Odefidofini"; I . it told he it said: "Not there he was the II Sapling. -' (it is) willing Doridagade"s'da" ne"' ho'soda'ha"' ne"'tho' idiwa''e"" tea"' non'we" Thence she (z.) sprang the his grandniuther there thither she the the 3 up at once went where place niiiode"nos'he"" ne"' Odendofini"';!'. Hwa"e'io"" waaiien"': "Ho't there histhatcheii the It Sapling. There she ar- she it .said: 'What 4 Vxpwer (is) rived (it is) non\va'ho"de"' sade'skon'da' ? " Da'hada'diiV wa"he""hefi": "One"'- kindof thing thou thyself art roa.st- He spoke in he it said: "It corn " ingfor'^" rei>ly 'ha"." Wage"'hen"': "Gaiii" non'we' das'hawaT' Wa"he"iicrr': she (Z.I it said: "Where the place thence thou it He it said: t3 (it is) didst bring'.'" "G'ni'ha" thagawi"'. Na'ie" (''"iek'sek ne"' oii'gwe' ofinagat'he" "My father there he it gave That theydndef.) the nian-heing(s) they ( iiidef. 1 7 it to ine. lit isl will continue are about to * to eat it (Iwcll ne" tho'ne'" o""hvvt~''ndjia"ge'." Wa"g-e"'lien"': "A'sgenofi'dii" the here it earth on." She (z.) it said: "Thou shouldst 3 'it isl share it with me hi'ia'."' na'hai'hwasiL'gwa" wa"he"iien': "HiiiV thakgwe'nia". verily." Thence he answered he it said: "Not I it am abh' to do. lit i^l Na'ie" diioi'dnva" tea"' se'he"' t"'"khctge"''d:"i"."" Tho-'ge' o'nc"- That there its rea- the thou it in- I it will spoil." .\t that now (it is) son (is) where tendest (tiniei wage"'hen"': "Nigfu-hwa"';!' ne" tciont"'"'-hada' a'sc'niodri'gwn" she (z.)itsaid: "Just it matter small the it grain of corn thou it .shouldst 11 (is) single |>luck (.111 na'ie' dondas'gwe°\" Wa'he"'hefr': "Hiia"' thakgwe'nia" that thou it should.st give He it said: "Not I it am able to do (it is) tome." Wage-'hefi": " Nigai'hwiV'a' nt^"' doiidas'gwe"' ne" oko"'- She (z.) itsaid: "Just it matter small the thence thou it shouldst the it imma- 13 (is) give to me ture end 3ee""da'." Wa lie"iieiT': "Hiia" tlmkgwe'nia". (Je'lie" gagwe'gi' (of the corn- He it said: "Not I it am able to do. litdesire. it whole 14 ear)." (it is) 9 1(J i-2 192 IROQUOIAN COSMOLOGY [KTH. ANN. 21 good, so that the muu-beings whall I'ontinue to eat it." At that time .she became angry and she came forward, and, taking up .some ashes, cast them on what he was roasting, and that was now spoiled. She .said: "Thou desirest that that which they will continue to eat shall con- tinue to 1)0 good. There, it will now be diflerent." Thrice did she repeat the act that spoiled it. Then the .Sapling said: "'AVhy hast thou done that deed ? " Now again, another thing: he had a pot wherein he heated water. Then from the ear of corn he plucked a single grain of corn, and he Y>ut it therein, .sa\-ing: ''Thus shall man-beings be in the habit of doing when they prepare food for eating." Then he placed the corn in a mortar, and also .said: "In this mannei also shall man-l)eings, who are about to dwell here on the earth, continue to do." Then he took from its stand the pounder and brought it down once, and it became 9 10 11 12 13 U e"ioia'nek e"iek'sek ne'' oii'gwe'."' Tho"ge' the man-being(s}," At that (time) it will lie good they (indef.) it nil] continue to eat ) ne wa ona • now she (z.) khwe""ha, became angry, \va'griie""'dtV she (z.) it dashed against Wug'e""hen"' She (z.) it said: dawa'den'dia' wa'tga^'gwiV ne" o'ge"''ha' ne^tho" thence she (z.) she (z.) it took up the it ashes there started forward tea" hode'skon'drf o'ne"' ne" na" wa'ga^hetge""da'. now the that one she (z.) it spoiled. the he it is roasting for where himself so the that one that ^ Se''he" e"ioia'nek tea" e"iek'sek '■ Thou it it will be ever intendest good ne"io''dik." 'A*'se°' nwa'wadiet'Yi' Three so she (z.) it re- many peuted ne" Odendonni'fi' wiVhe"'heri": ''Ho't the It Sapling he it said: Tho" o'ne"' the they (indef. ) will There, now where habitually eat it. tea" wa'ga^hetge"''da' she (z.) it spoiled. the where "What (why; na" ne"tho^ that one there o la it is so it will con other tinue to be." O'ne"' Now nwa'sie'ii'?" so thou it didst do?" O'ne"' he" o'itV hotnadja'ie"' ne"tho' wa ha"hnekadai*ha"da'. there he water healed. Now again it is other he has a kettle set for himself Tho^'ge" o'ne"' ono'''kwe"'ia"ge' tcione""hada' wtVha'nioda'gwa', At that now it ear of corn on it grain of corn one he plucked it off, (time) (is) ne"tho^ hwa'hok', wahe"'hen": '^ Ne"tho' oiTgwe' ne"ieienno'- there thither he it he it said: "Thus man-belng{s) such theirmethod immersed, of doing kind of will de"'k ne"ieie"hak ne" e'^iekbon'nia ne" e"iondekhon'nia /' continue so they it will the one food will the one food will eat." to be continue U* do prepare Tho^'ge"" ga'niga'dagon'wa' wa'ha'e"' ne" one°"ha\ wa'he"''hen" At that it mortar in he it put in the it corn, he it said (time.) o^'ni': '"• Tho'ne''* ne^ieie'^hak ne" oii'gwe" oiinagat'he' ne" al^o: "This way so one it will the man-being(s) they (indef. i are the so one it will continue to do man-being(s) they ( indef. i are about to dwell tho'ne"^ o^'hwendjia'de'/' O'ne"" wa ha*nioda'gwa' ne" ionthe'- here it earth is present." Now he it took from standing the one it uses to pound ONONDAGA VERSI(_>N 193 tinished perfect meal. He said: ■"Thus it shall eontinue to be; thus .shall be the manner of preparing- meal among the man-beings who ai-e about to dwell here on the earth." At that time she, his gi'andmother, came forward and heard what he was saving. She arrived there, and said: " Sapling, thou desirest that the mau-))cings shall be exceedingly happy." She went forward, and, taking oft' the pot from the tire, put ashes into the hot water. Now, moreover, she took the ear of corn, shelled it, and put the corn into the hot water. She said: "This, moreover, shall be their manner of doing, the method of the man-l)eings." At that time the Sapling said: "Thou shouldst not do thus." His grandmother did not obey him. Thence, it is said, originated the evil that causes persons customarily to speak ill when da^'gwa' .sga'da' da'ha"se""d[V gaieiineiida"!" gathe'tchi'sa"!' wiVwa'do"'. it became. Wahe"'heiT': He it siiid: • Ne"tho' "There ne°io"dik, ao it will con- tinue to be, ne^'tho' thus ne"gaieniio*'de"k ne'' so its method of doing the will continue to he e"iethe'tchon'nia one it meal will make ne the on ^we ne raan-heingis) the tho'ne"' onnagiifhe' o"^hwendjuV'ge'/' Tho'^ge' o'ne"' diiwa'den'- hure they (indef.) are it earth on." At that now thence she about to dwell ( time) started di:V, da'we^ ne'' ho'soda'hfi" gothou'de' ne" na'ie' i'ha'do"k. his grandmother she it heard the that heitkeptsay- forwjird, thence the she (z. ) came Ne"tho- There waga lo she ; z. ) arrived e"iagotceilnon'n i k they (indef. i "will con- tinue to be happy ne the wa"ge"'hen'': shefz. ) it said: on'gwe" n man-bein^(s) (it is) Odefidoilni":!' •■ It Sapliui,' mg. se'he" thon it intended. ne" heiawengo"dr.'' the it is exceeding/' that (it is) WiVwa'den'dia' wa'gansVdjioda'gwa ne" odjisdtVge' gana'djiot she (z. ) it kettle took up the She (z. I started forward It tire on it kettle stands o''ge""ha' wa"ok tea" io'hnegadai"hen'. O'ne"" di" om" itashcs sheiz.Htim- the it water (is) hot. Now more- it merged in where over wa"tga"gwa' wa'gane^'hogen'ia' ne"tho' o" hwa"ok she (z. I it took up she (z. ) it corn shelled there too thence she (z.) the it immersed wliere noii'we' o"huegadai"hen'. WaVe"'hen": "Tho'ne"' di" the place it water is httt. Slie (z. ) itsaid: "'•ha' I'orn tea" 'hak ne"ieienno"de"k ne" on'gwe'." continue so their method of the nmn-being(s).' to do doing will be in kind Odendofiiii";V wa'he"'hen": '"'A"gwi' It Sapling he it said: "Do it not so thon it shouldst do.' Not lit is) 3 4 5 6 7 8 9 10 ne"ieie - more- so they (in" 11 Tho'ne' ' This way def.) it will Tho"ge' o'ne"" ne" At that now the 12 (time) ne"tho' na'sie'ji'." Hiia" thus 13 14 de'agogaie""r ne" ho'soda'ha". Tho"ge', ia'ke'", nidio'ahi"!' she it consented to the his grandmother. At that it is said. there it went (time), wrong na'ie" ne" wa'he'tge"' ge"'s de'hodi'tha' tea" niga'ha'wf ne" that the it is evil custom- they are talking the there it bears the 15 (it isi arily " where it (the time) :.'l ETii— 03 13 194 IROQUOIAN COSMOLOGY [ETH. ANN. 21 they prepare food. And, it i.s said, she stated her wish, thus: "This, as a matter of fact, shall be the manner of doing of the man-beings." It so continued to be. The Sapling kept saying: "The way in which thou hast done this is not good, for I desire that the man-beings shall be exceedingly happy, who are about to dwell here on this earth." Now at that time the Sapling traveled about over the earth. Now there was a large expanse of earth visible. There was a mountain range, visible river courses, and a high clay bank, near which he passed. Now, verily, he there pondered many times. Then he made the bodies of the small game, the bodies of birds. All were in twos, and were mated, in all the clans [kinds] of birds. The volume of the sound made by all the various kinds of bird voices as they talked together was terrifying. And the Sapling kept saying: ''Thus this shall continue to be, whereby the mau-beings shall habitually be made iekhonnia"ha\ Na'ie' ne" wa'a'heiT': " Ne"tho' se" ne-ieieiino"- 1 they (indef.) pre- That the she it said: pare food. (it is) de''k ne" on'gwe'." Wa'dwatgon'de"' ne"tho' ni'io't. l'ha'do"k 2 will be the man-being(s)." It became fixed there so it is. He it kept in kind (thus) ne" Odendonni"a': "Hiia" de'oia'ne' tea" nwivsie'ii 3 the It Sapling: "Not it is good the so thou it (it is) where didst do. heiotgonda"gwi' sken'no"' e"iagotcennon'nik ne" ^ it will be immeasurably well (it is) they (indef. ) will be the 11 There as a mat- so their method tor of fact of doing saying Ge'he" I it desire tho'ne"' o"'hwendjia'de' oiinagiifhe'." 5 here (it is) it earth is present 12 13 14 happy on gwe man-being(s) Tho"ge' o'ne" fi At that (time) ne the they (indef. ) are about to dwell." Odendonni"a' It Sapling wil'thadawen'ie' he traveled about tea" the where o'"hwendjia'de\ O'De"' gowa'ne"' tea" o"'hwendjia'de'. Ononda'- 7 it earth is present. Now it much (is) the it earth is present. It mountain the where ha'die', 8 rises extend- ing along, ne"tho' there ge"'hio'"hwade'nio"\ dega'daetci'ha'die it stream stands forth it clay tall extends severally, along dof5go"da'. O'ne"' hi'ia' ne"tho' wa"henno"'don'nio"". 9 passed. Now verily there he thought repeatedly. wa'ha- he it O'ne"' Now 10 wa'haia'doii'nia' he its (their) body made ne the crondi'io' niafondiio'da'sM' they (z.) animals so they fz.) are .small ' bodied. Gagwe'gi' It all degni'ha'die', odinia'^', two they two are each, they (z.)are married, gagwe gi it all tea" niiodi'seii'ge' so it breed is in many number nigiii'sdowa'ne"' so it noise large (is) the where ne" the ne" the gondi'io'. Deiodeno^'hiani'Mi' tea" they (z.) are It is terrifying the animals. where gondi'io' nhwa'tgofidiweiinage" odit'ha'. Nii'ie' ne" Oden- they(z.)are every their (z.) language in they (z.) That the It animals number (is) are talking. (itis) donni"a' hot'ha' i'ha'do"k: "Na'ie; ne"io"dik ne" on'gwe' Saphng hf is ne it is saying: " That so it will ron- the man- talking (it is) tinue to be being(s) ONONDAGA VERSION 195 happy." And now ho made the bodies of the hiroje <^mw' annuals. He finished the bodies of two deer, and the two were niat(^s. "There, that is suffieient to till the whole earth," he stiid. He nuidc all the various kinds of animals severally. All we.v in twos, and they, ea.h pair, were mates [male and female]. At that time he, the Saplino-, aoain traveled. Now the earth had grown to a very great size, and continued to grow. So now Plint Iwcame aware that the animals were ranging about. Afb'r a while then Flint eoneealed all the bodies of the animals. There m the high mountain was a rock cavern whereinto he drove all the animals. And then he closed it with a stone. Then Sapling Ijecame awaie that the animals no longer roamed from place to place. Now, at this time he again traveled over the entire earth. He saw on this side a e"iagawentgade'da"gwik. " it them will make happy thereby." o""ke"' srondi- next in time go wane s large in size degiiadage" they two body in nnmber (are) ne" the they (z. ) are animals ne the they {?..) are Skennondo"" I r Na'ie' ne" na'ie' That the that (it is) litis) croiidi'io' wahaiadoiiniiVhefi'. he their several boilies formed. odinia'gi' wathas'"a. •^Ne"'tho- they (z.) are he them two "There (it isi nnmuei iB.e, married finished. _^ de'Vra'heiT'nhiV tea" niio'"hwen'djia\" wa he-'ht'ii . itivill be tilled the so it earth is large," he it said, where hiVdeo-anio"dage- wa'haia donnia'4ie.r. Gagwe'gr degniia dage"- ^ ..^ ....... f ^ J ...,-..-„n.. It nil thev fz.) two ba'. it is growing in s.i. size. deioiinadawen'ie" ne" they (z.) are traveling the DieiT'ha" gwil" ,\fter a while Ne"tho' There seem- ingly tea" the where o ne now ne th( O'ha'a' wa'h!iiada'se"da" It Flint he their bodies eoneealed norida'hil'gowa'iK'"' ne"tho' oste"'ha- it mountain rises great there it roi-k ga'hen'da ne"tho' eavern has there o-ao'we'gi' w;i'hriiadinio""da' ne /ondi'io". it all lie their iKidies tin impounded O'ne"' ne" oste""ha' da'hadji-heda"gwa'. O'ne"' wiVhatdo'ga >,V,w the itroek there he it used to elose it. Now h.. .t nntirr.l they (Z.I aro animals. ne' the Odciidofini"!!' It Sapling tea" hiia" de'sgon'ne's ne" gondi'io'. the n..t again they(z.)go the theylz.larr where litisi about habitually ainmal. Tho"o-e' o'ne"' wtl'thadawen'ie' tea" iiiio"'hwen'djia'. Wa'ha- A,,h.a now he traveled the so it earth is large. He looked (time) the where b '.) 10 11 1'2 13 14: 15 196 TROQUOIAN COSMOLOGY [ETH. ANN. 21 mountain range. He went thither, and he arrived where the opening of the cavern was. And he then took up the great stone and opened it again. Now. he looked therein and saw that the animals abode in that place. "Do ye again go out of this place," he said. Tlien they came out again. And it was done very quickly. And all those that fly took the lead in coming out. At that time they, his grandmother and Flint, also noticed that the animals again became numerous. And then Flint ran, running to the place where the rock cavern was. He reached the place while they were still coming out. And he, bj' at once pulling down the stone again, .stopped up the cavern. Verily, some of them failed, and they did not get out, and at the present time they are still there. And it came to pass that they tgat'hwil' ne"" hagwa" diionofida'iia" . Ne"tho- nhwa'he". !ll)OUt. this toward way there it mountain rises. There thither he went. hwa'ha"io"" ne"tho' gwa"' oga'hcn'da' tea" ne"tho' io'sa'de'. there he arriveil there seem- ingly it has an opening the there where it cavern present is. W:Vtha''gWiV ne'' gaste'^'ha''gowa'ne'" \v:Vhiidjiiiedfi'g'wri\ O'ne"' Ml- it took up the it rock large (is) be it uncloseil. Now ne"tho' wiVhatgat'hwtV WiVha'ge"' ne"tho' gonni''den'' ne" gii'io'. there lie looked *" 8a.swriiage"''nh:V " Again do ye emerge sagondiiage""nha'. again they emerged. ne the Affwa's he it .'^aw tho'ne" here," there they (z.) abide. tea" Just as much the as possible where 'hent tea" niion*' degondide""ha\ ahead the so it is they (z.) fly. wliiTc niueh (many), Tlu)"'ge' o'ne"' wa^hiiatdo'ga' ne" ho'.soda'ha" ne" O^ha'ii^ 8 At that now they two it noticed the his grandmother the It Flint Itimel tea" the it game (animals). wa'he"*hen". Tho^'ge'' o'ne"^ he it said. At that now (time) niio\sno'we\ Na'ie' dagondi'- so it is rapid. That thence they (it is) (z.) came Gagwe'gi^ .sagondiiage""nha\ It all again they (z.) emerged. 9 o ni also ne the saionnatgiVde'^^hiV ne" gondi'io'. O'ne"' tho^'ge' the where wa thaa*'dat ne" 10 hr ran the again they (z.) became numerous O'ha'a' ne"tho^ It Flint there the Now at that (time) nhwiVhadak'he' tea*' nofi'we. they (z.) are animal. thither he ran the where the place diioste"*h:lgaiien'da\ Hwalia'io" 11 there it rock opening has. tea" There he arrived non we the place Na'ie" ne" ly That the (it is) saiiadji'he'de"' 13 again he it elo.sed up. haiiVdagonda'die his body kept right on diiodiiage""r. there they (z.) were coming forth ne" oste^'-ha' the it rock de'tciodiiage""!', J-* again they ( z. ) emerged. Ne"tho^ There ne"tho^ there the where donda'ha'se""da thence again he it dropped hi'itV o'dijVk driiodino'wen\ hiia' verily they are there they failed not .S(.)me (it is) ke"" tgonni"den'. Ne"tho' ne' the O at present there they (z.; abide. There ONONDAGA VKRSION ]'.»7 were changed, ln'coiiiing otgoii [nialolic]. and the reason that it thus came to pass is that some customarily ])ut forth their oreiida for the purpose of ending the days of the uuin-tieinos; and. iuoreo\er. they still iiaunt the inside of the eartli. At tliis time Sapling again traveled about. Then he was surj)riscd that, seemingly, a man-being came toward him. and his name was Iladu'i". They two met. The man-lK>ing Hadu'i*, said: "Where is the place whence thou dost come?" The Sapling said: "" I am going about viewing the earth here present. Where is the place whence thou dost comej" Hadu'i' said: "From here do I come. I am niiawe""!' tea" wadwatde'nf o'tgo"'" wawa'do", "tK'iu it (tliey) bcciune. the uhere it (they I cluuif^ed thcmsflvt'S so It oarac to pass hwa'k'he' tea'' ne"'tho' nwiVawe"''ha" there so it eame to pass na le ne tllat the (it is) cleionnadennonda''gwi' ne'' aiagawe"'ni''sei'kda"g\ve"" the reason the where they (z. ) are emiltins oreiida lor it tliey (z.i would eatlse days tf) end for tliem na'ie' daioi'- tliat it was (it is I o'dia'k na'ie' they {■/..) tliat are some (it is} ne the on gwe", inaii- beili«(s). na'ie' ne" df ne'' o^'hwendjiagoiTwa' tgofi'ne's. that (it is) more- over it earth in (sidei Ne"tho' nige""' o'ne"' he"' d( There so it is now again so it IS distant there they (z. ) KO about Iial)itually. ne tlie there again he trav- eled about Odendon- It Saplins;. ni"a". Tho"'ge'' o'ne"' wa'hadieiT'ha' gwa"' da''he' ne"' hen'gwe', hi' was surprised. seem- thenee he the lie man-ijeing At that now hi' was surprised. seem- (lime) iiigly, isefiming (isi na'ie' ne'' Hadu"i''' hfiia'dji". AVa'thiada''nh;X'. Wa'he""hen'' ne" that the Hadir'i" he is called. Thevtwomet. He said the (it is) "(iairr' nofi'we' nonda'se'' ? " Wsi'he"- " Where the place thence thoti He said heii'gwe' ne" Hadu''i" he man-being the Hadn''i': thence thoti didst come?" 'heii" ne'' Odendorini''a": " Agekdonnion'die's tea" io'"hwendji- the It Sapling: " I them am going atiout the it earth is pres- viewing wliere cut. a'de". (xain" ni's noiTwe' nonda''seT' Wa'he""hr'n'' ne" Where the the place thenee thou lie il ^aid llu Hadu"i': HacUr'i': ni s the thou ■Tho'ne"- '■ Here tht'iift' thmi Hidsi L-dineV" nouda'j^e' dewagadaweniciia'die', thence 1 did I am tniveliuK alimu, come ]■' 1 verily 3 •i 5 (> 7 8 9 10 11 «In English there is no approximately exact equivalent of the term otRon. which is an adjective form denittive of the deadly, malefic, or pernicious use of orenda or niagii' power reputed to he inherent in all beings and bodies. It usually signifies deadly in deed and monstrous in aspect. f'The Onondagas call this pcr.sonagc Hadu'i'', the Senecas. Shagodiiowe'gowa, and tlie Mohawks, Akonw;lr:\'. The Onondaga name is evidently connected with the expression hadu'a', signifying "lie is hunch-backed," in reference to the stooping or crouching posture assumed hy the impersonator, to depict old age. The Seneca name means, "He, theGreat One, who protectsthem ( =^ human beings),"' and the Mohawk name, "The Mask," or "It, the Mask." All these names are clearly of late()rigin, for they refer evidently to the being as depicted ceremonially in the festival for the new year. The orenda or magic power of this being was believed to be efficacious in warding off and driving away disease and pestilence, as promised in this legend, and hence the Seneca name. The Mohawk epi- thet arose from the fact that the impersonator usually wears a mask of wood. But these etymologies do not give a definite suggestion as to what natural olijcct gave rise to this personification, this con- cept. But from a careful synthesis of thechief charactcri.sticsof this personage, it seems very probable that the whirlwind lies at the foundation of the conception. 198 IROQUOIAN COSMOLOGY [eth. ass. 21 going alioiit tiiivoliiig. Verily, it i.s I wlio Jiin the master of the earth here present." At that time the Sapling .said: "I it is who finished tlie earth here present. If it .so Ije that tliou art the master of the earth here present, art thou able to cause yonder mountain to move itself hither?" Hadu'i" .said: "1 can do it." At that time he said: '• Do thou, yonder mountain, come hither." Then the}' two faced about. Sometime afterward they two now faced back, and, moreovex', .saw that tiie mountain had not changed its position. At that time Sapling said: " V(>rily, thou art not the master of the earth here present. I, as matter of fact, am master of it. Now, next in time, I will speak." He said: '"Do thou, yonder mountain, come hither." Kow they two faced about. And as quickly as they two faced about again the mountain stood at their backs, The Sapling said: "What sayst thou? Am I master of it«" Then Hadu'i' said: "It gia'dagwe'ni'io'' 1 ! it am master of tea" the where ne" Odendonni'"a' : 2 thi- It Sapling: o'"hwendjia"ge'." Tho"ge' wa'he""hen'' it earth on." At that he it said At that time ' I" aksa"i' "I lit finished tea" io^'hwefidjia'de'. Tho" it earth is present. Thus, gwa seem- ingly. tr en'k do'gc"s it may it is true be the where i's .sia'dagwe'ni'io" tea*' io"'hwendjia'de', thou thou it art master of the where .sagwenion'-khe"'' gil'e" nofida'we' tea" sige"" hither it earth is present, diionondtl"ha'?" thou it art able to do art thou thence it would come the where there it mountain rises?" ne' the Hadu"i': " I it will be able to do." now yonder ' it is E"kgwe'nia." At that time diiononda"ha'." Tho"ge' there it mountain At that rises up." (time) wa'hiatga'hade'ni". GaiiTgwa' nwa'onni'she' o'ne"' doiisa'hiatga'ha- Wtrhe"'hen" He it said WiVhe"'hen": he it said; Ga'e' nonda"se' sige ' Hither thencedothou oome yonder it is they two faced about. So (long) it lasted de'iir o'ne"' df 8 now more- over da"ha\ Tho'Ve' Some (time) honsa'hiatgat'hwiV gadoge"" afi^ain henc-e they two it unchanged looked " (is) ne"' Odendonni"':!' wa'he"'hen" the It Sapling he it said: again they two faced back now ni'dio't tea"" onofi- so there it is the where moun- " Hiia" hi'ia verily ■■Not (It is) 10 11 1^ 13 14 O'ne"- Now da^'se' lliou come 1 o"-'ke'"' de"tgada'disV." I will talk out." tain rises At that up. (time) de'siii'dagwe'ni'io' tea" o"-hwendjia'de\ I" se" gia'dagwe'ni'io'. t hi lu it art master of the it earth is present. I itisamat- I it am master of. where ter of fact WtVhe"'hen"': "Gfi'e" noii- I next in I will talk out." He it said: "Hither thence turn do sige"^' disnorida''ha\*' O'ne'" \va'hiatga'hade'ni\ Ne'^tho' yonder there thou moniilam Now they two faced about. There It is art rismg^ up." niio''8no'we' de.shonnatga''hade'uiorr o'ne'" ni'shc'ne' diionofi- so It is rapid they two again faced back now there their two there it backs at mountain da'Miii". W;i'he'"hefi" ne'' Odendonni'Ti^: " Hatc'kwi\ i'' gweii- rises up. He it said the It Sapling: " What sayst I I it am thou, HEWITT) ONONDAGA VERSION 199 is truo that thuu art master of it. Thou hast finished the earth here present. Thou shouldst have pity on nie that I nia\' be suffered to live. I will aid thee, moreover. Verily, thou dost keep sayiny: ■ Man beings are about to dwell here on the earth here present.' In this matter, moreover, will it continue to be that I shall aid and assist thee. Moreover, 1 will aid the man-beings. Seeing that my l)ody is full of orenda and even otgon, as a matter of fact, by and by the man- beings will be affected with mysterious ills. Moreover, it will be possible for them to recover if the}' will make an imitation of the form of my body. I, who was the first to travel over the earth here present, infected it with my orenda. And, verily, it will magically conform itself to [be marked by] the lineaments of my body. More- over, this will come to pass. If it so be that a man-beiug becomes ill by the contagion of this magic power, it is here that I will aid thee. And the man-beings will then live in contentment. And, ni'io'."' Tho"'ge' W!i'he""hen" ne" Hadu"i': "Do'ge^s i's master At that ho it said tlit? Hadu"i': "It is true thiui of." time sweiini'io'. I's saiennenda"!' tea" io"'hwendiia'de'. A'sgidefi'ii' thou it art mas- Thnu thou it hast fin- the it earth is pre.sent. Thou shouldst terol. ished where have mercy Oh me ago'n'hek. E"gonia'dage"'nhiV di". I\sa'do°k hi'ia' oiTgwe' 1 should eon- I thee will aid more- Thou it art verily man- tiuue to live. over. saying beings honnagtit'he' ne" tho'ne"' io°"hwendjia'de\ Tho'ne"* dl" they (z. tare about the here it earth is present. Here more- tod well over ne"io"dik t?"gonie'iiawa's e"gofiia'dage"nhii\ E"khei;'i'dage"nha' „ soit will con- I thee will assist I thee will aid. I them will aid tinue to be di" ne" oiTgwe'. Nil'ie' ne" ioen'dae' o'tgo"' di" se" more- tlie man- That the it orenda otgon more- a-samat- ^ over beings. litis) is po.ssessed of (it is) over teroffaet ne" gi:"i"di"ge'. Ge"'dji'k e''iagodianen"nh;v ne" oii'gwe'. E"wa'do"' the my body on. By ami by they will be affected the man- It will be * by mystic ills beings. possible di" ne" e"tcion'do"' doga"t-khe"' de"'ioride'niende"s'da' tea" more- the again one will if it so is it, one it \vill make in the the o over recover one's self be, pattern of it where nigia''do"de'". Agadientga"hwi' dwagadiee""di' dewagadawefiie" such my body (is) My body has affected I was the first I traveled ahoiit as in kind. it (with orenda i one tea" o"'hwei5diia'de\ Na'ie' ne" hi'ia' e"ionage'e'" tea" the it earth is present. That the verily it it will pattern the where (it is) after where nigia''do"de"". Tho'nt'^"" di" ne"ia\ve""h;l\ Doga"t e"iagodie"se"*- such as my body Here more so it will come If it so be one will become is in kind. over to pass. ill from magic gai""nha' ne" on'gwe" na'ie" ne" ne"tho' non'we' e"gonie'- poience the man- that the there theplace I thee will being ( it is) nawa's. Sken'no"' e"ionno"'donnio""hek ne" on'gwe". Na'ie' di" assist. Well (it is) they will continue to think the man- That more- repeatedly beings. (it is) over 3 4 9 10 11 12 13 200 IROQUOIAN COSMOLOGY [eth. ann. 21 moreover, they must customarily greet me liy a kinship term, say- ing: ' my Grandfather/ And when, customarily, the man-beings speak of me the}' must customarily say: 'our Grandfather"; thereby must they designate me. And I shall call the man-beings on my part by a kinship tenii, saying: 'm}- Grandchildren.' And they must make customarily a thing of wood which shall be in my likeness, being wrought thus, that will enable them to go to the .several lodges, and, moreover, they who thus personate me shall be hondu'i\" They must employ for this purpose tobacco [native tobacco]. It will be able to cause those who have become ill to recover. There, moreover. I shall take up my aljode where the ground is wild and rough, and where, too, there are rock cliti's. More- over, nothing at all obstructs me [in .seeing and hearing or power]. So long as the earth .shall be extant so long shall I remain there. I shall de"ionkno"'hen"khwak ne" e"ia'hen" ge^'s: " Ksoda'ha".' -*- they (indef.) will greet me by the one it mil cus- • My Grand- the relationship term say tomarily: father.' Na'ie' ne" o'ne"' ge"'s i"' e"iongwatho'ia' e"ia'herr' ge"'s: •^ That the now cus- I one me will tell of one it will cus- I it is) tomarily say tomarily: ' 8hedwa"soda',' na'ie' e°iongna'do"'khwak ne" on'gwe'. O'ne"' O ' Our Grandfather,' that they (indef.) me will use the man- Now (it is) it to designate beings. ne" i"' ne" on'gwe': ' Kheiade'.sho""a',' de"kheno""hefi"khwak. * the I the man- 'My Grandehildren I them will greet by the re- betng: several,' lationship term. Na'ie" di"' ne" e°ie'sen'nia' ge"'s ne" tea" nigia'do"de"' ne"' ^ That more- the one it will make cus- the the .such niybndy(is) the (it is) over tomarily where as in kiiid o'hwen"ga' de"gaienda''gwik. na'ie' e"gagwe'nia" na'ie' tea"' gono"'- D it wood it it will resemble, that it it will be able that the they (it is) to do (it is) where (indef.) siiiefi'do'" ne''tho' nhe^'heii'ne", ne"tho' di'' ne'"hadiie'a' ne" • lodges have there thither they (m.^ there more- .so they (m.) it the severally will go over will do hofidu"i' ne"' i"' e"iongadia'donda"gwa' tea" nigia'do"de"'. Oie"'- ^ they (m.) the I they (indef. ) my person will the such my body is It are haau"i' represent thereby where as in kind. gwaoii'we' ge"'s e"iondiea'da"gwa'. E"gagwe'nia' e"djon'do'" tobacco na- cus- one it it will use to do. It it will be again one will be well tive tomarily able to do (=becomeone'sself again) ne" gono'"hwak'danik. Ne''tho' df noiTwe' ne^gadieii'' ne" tea"' 1'-' the they (indef. ) ill are There more- the place I myself the the severally. over will place where noiTwe' odo^'hwendjiat'gi's tea" o"' degaste"'he'nio"". Hiia" 9 11 12 the place it earth is wild the too it n>pk rises severally. Not severally where (it is) ste"" di'' de'wa^adawe°"das. Na'ie' df tea ' q' any- more- it me obstructs (my sight. That more- the so it will last thing over hearing, or power). (it is) over where long e^io'^'hwendjia'dek ne"tho' e"giMen'dak. £"kheia'dage"nhe"k di'' 1<5 it eiirth will be present there I will continue I them will eontiniie more to abide. to aid over ^Masculine plural of hadu'i'. HEWlTTl ONONDAGA VERSION 201 coiitiiiui' to aid the nian-bointjs tor that lonytli of time." There, it i.s said, i.s the place wherein all kinds of deadly ills beyot tlicnisflves — fevers, consumptions, headaches — all were caused by Iladu'i". Now, at that time the Sapling- again traveled. He again arrived at his lodge, and he marveled that his grandmother was angry. She took from its fastening the head, which had been cut off, of his — the Sapling's — dead mother, and she cai'ried it away also. She bore the head away with her. When she had prepared the head, it JKname the sun, and the Iwdy of fle.sh became the nocturnal light orb. As soon as it became night, the elder woman-being and, next in t)rder, Flint departed, going in an easterly direction. At the. end of three days, then said Sapling: '"I will go after the diurnal orb of ne the ofi'gwe" ne"'tho'' nigai"hwes there man- beings diiodadoiini'' there it formed itself de"iago'hwa"e'sda' colic, the gripes (it will pierce one's body). ni'hoie'e"' so he it has done Tho"ge' At that (timel Honsa'ha'io" ne the Ne"tho-, There (it is) nwa tgano""sodri"tcliage''; every it disease is in number; so it matter is long." ia'ke"', noiTwc" it is said. tlir I.lace e"iago'do""gwak. one fever will have, eniagono°'wano°"hwak, na'ie' ne' the Hadu"i'. Hadn'M'. " he"' again one pain in tlio head will have. clonsa^hadawen'ie' am^ain he traveled that (it is) ne^'tho' there Tliere again he arrived hii'gwa tea matter the wliei tea'' £>aniiufida'V\va tea' the where o'ne"' now noii'we' the place thono"-.sa'ie"' there his lodge lies. ne' the O'ne"' Now gona"khwe°'"i' ne" she is angry the ho'sodii'ha" his grand- mother. Odendonni"'a". It Sapling. WiX'hoiiiwane'- he marveled at the Wa'e'hil'gwu" She it took ofT the where ne the it had been fastened up hono"ha"-ge"'"ha' his mother it was ne the ono wa it head ne ' the Heiago'hau"" Hence she carried it away ne the ne the it head. Odendonni" It Sapling T. it head a'soilek'hrf nocturnal (it is) wahiiaMen'diiV they two departed tgaa'gwi'tge"':> there it snn rises inva'oruii'sho' so long il la:"k. O'ne"' wa"ce"'hefr': "Ssre"'- so many she it the Ilial sIk* it kept Now she (z.) it said: "Fox i repeated (it is) saying. hna'kse"' desadennofi'de"' tea"' sa"shasde'"sa'ie"' e'^sgwe'iiia'' dothon tliyself in tliy tlie thou hast potency thou it art ahle orenda array. where to do 2 dondawet'hak ne" gaa"gwa\" Hiifi" ste""' de"ha'weii" ne"' thence it should eon- the it sun." Not any- he it said the '^ tinue to [la-ss thither (it is) thiiij; Sge"'hna'kse"". "A"se"" o" nwa'Dudiet'";!" na'ie" iioiTdo''k. O'ne"' Fox. Three too so many she it tiiat she it kept Now "^ repeated (it is) saying he"' o'ia" wa"ge"'hen"': ■"Sgfua'nis desadeiinofi'de"' tea"' sa'sha- again it otlier she (z.) it said: "Fisher dotimii thyself in the thou *^ (is) thy orenda array \\ here hast sde"''sa'i(y'' ne" tea"' (""sgwe'nia" dondawet'hak ne"' gau"'gwa".'" potency the the thou it art ahle thence it should eon- the it sun." ^ \| where to do tinue to pass tliither Hiia' ste""' de"ha'weiT. "A^'se"' o"' nwtl'ondiet'";!' na'ie" Not any- he it sjiid. Three too so many she it that * (itis) thing repeated (iti^i iion'do"k. Na'ie" o"' ne"' thi'hsidiifi'dade'nio"" yaawe'sfi' hiia" she it kept That too the just they (m.) are diflerent it all not o saying. (itis) ones (itis) ste""' de"hon'nen'. WaVe"'herr': "Nagfiia'gi". i's ne" o""ke"' any- they (m.) it said. She (z.) it said: "Beaver, thou the present tf thing time tl'sgideii'il"; de.sadennon'de"" di"', sa"shasde"''s;i'ie"" tea" e"'.sgwe'- thoii me shouldst do thou thyself in thy more- thou potency hast the thoii wilt 10 pity; orenda' array over, ' where be able nia' ne" tea" doiidawet'hak ne"' gaa"gwa"."" Hiia" , ste""' to do the the thence it should con- the it sun." Not any- 11 where tinue to pass ihither (itis) thing de'ha'weiT. "A^'se"' o"' nwa"oridiet'"a" na'ie" iion'do"k. Gagwe'gi" he it said. Three too so many she it that she it kept It all 12 repeated (it is) saying, hiia" ste""' de'hon'neiT. O'ne"" ne"'tho" ne"' ht'-iTgwe" shaia"- not any- they (m.) it said. Now there the he man-being he is a 13 (itis) thing dada' wa'thonwaerrgen'niii". Wa'gc"'hen": " Skwa'ie"'. i's son- person she his orenda overmatched. She (z.) it said: "Otter, thou thou 14 art a 208 IROQUOIAN COSMOLOGY [ETH. ANN. 21 wherein thou hast the potence to ordain [forethink] that the sua thence shall come to pass, going- thither." He said: "So be it." Instantly accompanying it was her word, saying: "I am thankful.'' At that time Beaver said: "Now, verily, it is a direful thing, wherein thou hast done wrong." And now, moreover, he took the paddle out of the water and with it he struck poor Otter in the face, flattening his face thereby. As soon as thej' arrived home Sapling said: " I am pleased that now we have returned well and successful. Now, I will fasten it up high; ou high shall the sun remain fixed hereafter." At that time he then said: " Now, the sun shall pass over the sky that is visible. It shall continue to give light to the earth." Thus, moreover, it too came to pass in regard to the nocturnal light orb [the moon]. 1 2 3 4 5 7 8 9 in 11 12 13 14 gwe'di'io', desadennofi'de"' tea" sa'shasde"'sa'ie"" ne'' tea"' good person, do thou thyself in thy the thou hast potency the the orenda array where " where e"tcenno""do'" tea" dondawet'hak ne" gaii"- the it e sgwe uia ne thou it wilt be the able to do gwa'." AVa"he"'hen": sun." He it said: thou thyself wil will it the where "Niio''.' "So let it be now more- over thence it will con- tinue to pass Ne"tho' gawennaniioiida'die' There as soon as it was said (it word came fastened to it) Tho"ge" o'ne"' ne" Nagaia"gr At that now the Beaver (time) "O'ne"" hi'ia" gano'we"' tea" sa'sadei'hwatVa"da'," "Now verily it is dire the again thou hast done wrong where (mistalien a matter)," hago'"si"ge' wa'haie'"'da', his face on he it struck. •Niiawe'""ha'.' " I am thankful." she 'Z. ) it said: Wii'he""hefi": he it said: o'ne"' di" da'hagawe'sotcie""div. instantly he took paddle out of water. ne the da'ha'hwa'e'gwa thence he battered it (flattened it) Ganiio" sa'hadi'io."' So soon as again they (m.) returned "O'ne"' wa'gatcennon'uia "Now I am glad Skwaie""-gen' 'ha". otter o ne" now It was (pcxir it is). ne" the Odendonui"a' It Sapling Wivhe""hen": he it said: tea" the where o ne now skeii'no"" tea" sedwa'io" well (it is) the again we have where returned. di" he'tge"" up high O'nc" Xdw more over e"o'aniion'dak tea-' it will be fast e"gniion'de"\ he'tge"" he^ioiituofidiVgwe'" I it will fasten. up high it will be unchanging the where gaa"gwa\" Tho"ge' o'ne"* it sun." At that now (time) gae'^'hia'de' it sky (i.'-) present. tea" o^'hwendjia'ge'.-- Ne"tho' di" uwtVawe"''ha the it earth ou." There mure- so it came to where over pass gaa"gwa\ it moon, (it luminary) 'O'ne'" de"wet'hak ne" gaa^'gwu' "Xuw thenee it will con- the it sun tinue to pass thither wa'he°'hen": she (z.) it said: De"io'hathe"dik It will cause it to be light tea" a'sofiek'ha' the where it night per- taining to HEWITT] ONC>NDA(iA VKRSION 209 Kow, Sapliny traveled (ivit tlic visilik' earth. There was in duo place a river course, and he stood lieside the river. There he \Yeiit to work and he formed the liod}- of a human man-l)eing." He completed hi.s body and then he blew into his mouth. Tliereupon. the human man-beint;- l)ecame alive. Sapling said: "Thou thyself ownest all this that is nuide." .So, now, verily, he i-epeatt'dly looked around, and there was there a grove who.se fruit was large, and there, more- over, the sound of the liii'ds talking together was great. So, now came another thing. Thus, in his condition he watched him, and he thought that, yiei'liaps. he was lonesome. Now, verily, he again went to work, and he made another human man-lieing. Next in time he made a human woman-being. He completed her body, and then he blew into her mouth, and then she. too. became ali\e. He said, addressing the male man-being: "' Now, this woman-being and thou O'ne'" de'hodawenie" tea" o"'hwendiia'de' ne" Odefidonni"a'. Xinv lie traveleil the it earth is iiri'siMit Ihe II SiqiliiiK- wiiere Ge"'hio"iiwad!i'die' ne''tho' ge"'hio""hwak'da wathada 'idia'. Ne"'tho' It river is present Iln.Te it river Ijeside ]ie raine to stiind. Tliere in ji eniirse wa"hoio'de""h:V wa'hoia'don'nia" ne" oiTgwe'.'' \Va"hoia"di''s;i" lie went to wdric lie liis Imdy made tlie Iniman He Iiis body Ijeing. tinisiied o'ne'" wahaeiT'dat ne"' ha'sagon'wa*. Tho"ge" o'ne'" wa'ha- ndw lie Idew tlie his month in. At tliat now he I wind ntleredi I time i do'niiet ne'' on'gwe'. Odendonni'Ti" wa"he'"hefi"': "I's sa'we"' beeame the hnman It Sapling lie it said: "Thon thon it alive bein^. ifwnest nen'ge'" tea"' niiodie'e'"."" Dti'. o'ne'" hi'ia" de"hotga*don'nio'"k this one the so it is dime." So. now \'erily he is looking repeatedly where about ne"'tho' o'hon'dfi'it''"" ne"' swaiiio'na", ne''tho" di"' gfu'sdoiVii'ne"" there it brush (shrnbs) tlie itfrnitlare) there more- it s^tiind lis) are (lie) large. over large goridiio"sho''"a' odit'ha". Da', o'ne'" he"' o'ia". Ne"'tho" ni'io't they (z. ) animals theylz,^ So, now aj^'ain it another There so it is si'nall ihirds) are talking. Ithing). tea"' de'hos'a''ha" wiVhe'ii' hagwa'da's hofi". O'ne"" hi'ia" the lie him had his he it thought he is beeoming ]ier- Now verily Avhere eyes fixed on lonesome haps. sa'hoio"de""ha' o'ne'" he"' o'ia'' sa'ha'son'nia" ne"' on'gwe". again he went to now again it an- again he it made the human work other being. Agon'gwe' o""'ke"" ne"' .sa'hii'son'niii'. \Va"shagoia"di"'siX" o'ne' she hnman n<'xt in the again he it made. He her liody com- now l>eiii.g time jileted wa"haen"'dat ne"' e'sagon'wa', o'ne"" o"' na"' wtVofido'n'het. Wa"he"'hen"', w;Vhonwe"'"has ne"' hadji'iia": "Na'ie* ne" He it said, he it said to him the he (is) "That the (it is) II From this paragraph to the end of this version there is more or less admixture of trans-Atlantie ideas. '» Here on'gwe' denotes a human being. See footnote on page 141. -1\ ETIl— 03 li 10 11 liu lilew the Ikt iiKUith ill, now tm.i tliiit one she t)C(_'ame alive. 1^ 18 210 IROQUOIAN COSMOLC)(4Y [ETH. ANN. 21 marry. Do thou not ever cause her mind to be grieved. Thou must at all times hold her dear." At that time he said, addressing her who was there: "This human man-being and thou now marr^'. Thou must hold him dear. And ye two shall abide together for a time that will continue until death shall separate j'ou two. Always je two nuist hold one the other dear. Ye two must care for the grove bear- ing large fruit. For there are only a few trees that belong to you two." He said: " Moreover, do ye two not touch those which do not belong to you two. Ye two will do evil if it so be that you two touch those which do not belong to 3'ou two." Thus, in this manner, they two remained together, the man-being paying no attention to the woman-being. The male human man-being cared not for the female human man-being. Customarily, they two laid themselves down and they two slept. Now sometime afterward, he M'lio had completed their bodies was again passing that way, and. ne'' agon'gwe' wedjinia'khe". this one the she human ye two marry, being a'she'nigo""hahetge""da'. E".shenoe"'khw:lk thnu her mind shouidst hurt (grieve lier mind). wiVhe^'heii", wa shagowe°"has ne" he it said, he her addressed the 10 11 12 13 Thou her shall hold dear ever ne"'tho there 'A"gwi' Do not do it diiot'goiit." alwavs." hwen'do"* ever Tho"ge' At that (time) "Wediini- " Ye two ak'he' marry nigai'hwe's so it matter long (is) ge"'he'io'" it death O'heiidfi'ie"' It gruve lies Ne"tho' There )"' ne" the e''den': she ^ abode : nenge'"'ha' hon'gwe this one he human being. ne" gado'ge"' e"tcia'dien' tea" the it certain ye two will the place (is) abide where de°djisnikha"sitt'. Diiot'goiit de"djiadadatnoe'"khwrik again it you two will Always separate. swa'hio'uii' e''sni'nigo"'hir'k, it fruit large ye two it will care (is) for. tcia'we"'." Wa'he^'heu" di": He it said E"shenoe"'khwak. Thou him ahalt hold dear ever. nige so it is far tea" is' the ye where ae'"" nheMjiie'a' tea" hiui' niio^hondo'da' (1 it shrubs stand ne" ye two own them." more- over: IS' this way seii'^a' at all events thither yv two it willdultouchit) gwa seem- ingly Ne"tho' There ne the ni'io't so it is the where hiiii not (it is) is' ye de'tcia'we" ve two it own. not (it is) de'hni"defi' de'tcia'we"' ve two own it hiia" ste" ye two shall hold one the other dear ever. Doga"a' Few in number 'A"gwi' "Do it not, more- the that over, that one E"snii''h\vriue''a'^wa' Ye two will make a mistake le"" nheMjiie'a'." this thither ye two will it way do (touch it)." de'honwasteis'tha they two (m.) abode together he her paid any atten- tion to" ne the V hofi'gwe' he human being ne" e"he"'. the she fe- male (is) ne the agon gwe . she human being (is) De'hnida'gii', They two (m.) lay dovvii together, not any- (itis) thing Hiia" ne" hadji'uii' de'shagosteis'tha' Not the he male he herpaid any atten- (itis) (is) tion to de'hnida"wi' ge"'s. O'ne"' gaiii'gwa' cus- Now some tomarily. (time) they two (m.) sleep together HEWITT] onondactA version 211 seeing the condition of things, thought of what he might do to arouse the minds of the two persons. Then lie went forward to the place whei-e lay the male person sleeping, and having arrived tliere he removed a rib from the male person, and then, next in turn, he removed a small rib from the sleeping female man-being. And now, changing the ritjs, he placed the rib of the woman-being in the male human man-being, and the rib of the male human man-being he set in the human woman-being. He changed both alike. At that time the woman-being awoke. As soon as she sat up she at once seized the place where was fixed the rib that had been hers. And, as soon as she did this, then the man-being, too, awoke. And now, verily, they both addressed words the one to the other. Then Sapling was liighly nwiVonni'she' so long it lasted wa'hatgat'hwa' he it looked at nonwa'ho"de"" kind of thing wa'ha'deii'dia' he started ne"tho' there is'he' ere h tea the vher na'haie'il' tea*' again he passed niiodie'e"' so it has done nen ge this one (it is) ne the so he it should do ne"tho- there the where nh\\;Vhe* thither he wcut shagodiuVdi\srr'i' lie their two bodies furmecl o'ne"' w;Vhenno"'don'nio"' ho't now lie it thought repeatedly what (it is) da"hodi'nigo"4iawen'ie\ Tho^ge' it their two minds should At that amuse. (time) non'we' henda'gii" ne" the place he lay the hadji'na* hoda 'wi\ he male he slept (IS) (was asleep). sga'da^ o'stie""da one it is it bone Wa'ha'io" He arrived o'de"ga', it rib. tea" the where ne''tho' there o'ue" now ne the tea"' the where tea" the where ua'ie" that (it is) o'ne"' noAv, goda"wi" she asleep was niwaa". so it is small in size. ne" the o'ne"- no\\' ne the that O'ne" Now na that one ne"tho" there o' ne" ' wa'ha' nioda'gwa'' now he it unfixed (it removed) " o">'ke'" ne" e"he"' the she female ago'de'''g!V her rib next m time waba'nioda'gwa he it untixed (it removed ) e'iit'-' she female wa'thade'nf ne*' o'de^'ga'; he them the it rib(s); exchange' she awoke. So soon ne agon gwe' the she human being gondri'di at once she sat iij) ( arose i there thither she it seized tea"' non'we' the place lieio^nio'drr ne" ago'de^'ga'- the wliere there it stands tixed her rilj ge"'-ha\ it was (had been) hon'gwe' he human being Ganiio" So soon as 111'" the ne"tho' thus hadji'iiiV. he male, (is) nwu eie a so she it did O'ne"' Now one" now wfi'ha'iek he awoke O too ne the hi'iu" dcdjia'o"" verilv both ' hfiMegaie'i" deo-ni-' wrrtge'sefi'iiia' the ye two abide There just it is snf- two it I them two together. licient is have made ne" the human It will become the so it earth is large, that the being(s). tilled where litis) lie'' on'gwe''. De"ga*hen''iilut* tea" niio"'hwen'djia', nfi'ie" the human It will become the so it earth is large, being(s). tilled where i's e"teiathwadjien'ni:V." O'ne"' deshonnadekhiVsion' • ye two will make Now again they im. ) have ohwachira." separated themselves. Ne'^tho' d\' niiawe"''i* tea"' o'ne"' wtVhatdo'ga' tea'' .si" There more- .so it came the now he it noticed the v Ih-'hil;' thei' with iiu'. Then Flint said: ""I am at work. Brand by I shall complete it, and then, and not before, will I yo thither." He ai;ain departed. He arriv(>d home, and more- over, he hroiio-ht woi-d that Flint had said: "1 am at work. I shall complete it by and by, and then, not before, will I yo thither to that place."' He said: "Go thou thither again. I have a matter alxmt wiiich I wi.sh to converse with him." .Vgain h<> arri\ed there, and he said: "He would that thou and lie should talk together." He rt'jilied. saying: •'Verily, I nuist tirst complete my work, and not until that time will I go thither." Then he again departed thence. Again he ai'rived home, and he said: " He yonder did not consent to come." At that time Sapling said: "He liimself, foi'sooth, is a little more impor- tant than I. ^Moreover, 1 verily shall go thither." Thereupon Sap- ling went to that jdace. Flint did not notic<> it. A\'heTi he arrived Hage'nhiVi'ha'die' ne" dedjiad^'huou'dir ne"' Odendonni"'a'." He me has ordeRMl ill tlie Ik- thou an- brothers the U Sapling." eoming O'nt"'"" lu^"' (Jdia'a" waTie""hefi"': " Wag-io"'de". E"geiennerida"'idia' Ni.w Ihc It l-'hiit li.'it Siiid: ■ I am \\'orking. I task \\'ill tinisli 2 g-e""diik', o'ne"' ha''sa" ne"'tho' nhen'ge". "" Sa'hti'den'dia". by and by, Sa-ha'io" now jnstthen there (not before) o'ne'" df sa'hatho'ia" tea thither I .\gain he dejuirted. will go." nonwa'ho"'de"" wa'he'"- 3 AKtiiu lie retunic*!, now more- again he it told over the kind of thing In- it where 4 heii". na'ie" ne"': " Wtigio'Me". E' 'geieniu"'nda"'idia" g'e""djik' sui(\, tliat tile: ■' I am at worii. 1 it is) that I task will linish b\ and hy 5 o'ne"- ha" Si" ne''tho' nhen'ge' " Wa"he"'herr': " Ne"'tho', now jnstthen, there thither I not before) will go." He it said: ■■There 6 honsa'se' Ageiinva'ie"" tea"' ge' ■he"' daiagitha'en". "" Hofisii'- there again do tiiou go. I a matter have the T it where desire he and I it should There eonverse about." again 7 ha'io"', \\a'he"'hen"': " De'hodo^'hwendjion'nik.s daesnitha'efi'."" he he it said: '■ It him is neee&sarv for vetwf»shonId •''^ arriveil, " i-oiiverse together." Da'h;"ii'hwa"sa'gwa" wa"ht^"'hen"': " E"gadienno"kde"' hi'ia" hia'e". He replied he it said: '■ I my task will finish verily in the 9 first plaee. o'tte"' ha''.sa" ne"'tho' nhty'ge'."" Donda'ha'den'dia". Sa'ha'io"" now jnstthen. there thither I Thence again he departed. .\gain he 10 (not before) will go." returned WiVhe"'hen"': " Hiia' de"thogrue""'i'."" Tho''ge' O'ne'" wa"he"'hen"' ne"' he it said: "Xot there he it ('i>nsented .\t that now he it said the LI lit is I to." (time) Odendofini'Tr: " Ha'o"'hw;'i" si''hagwa' hi'ia' ni'haitl'dano'we"". It Sapling: ■■ He himself farther verily so his body is preeious. 12 r' di" hi'ia" ne"'tho' nhen'ge"."" O'ne"' ne"'tho' nhe'hawe'noiT. I more- verily there thither I Now there thither he went. 13 over will go." Hiia" de'hotdo'ge"' n<>" O'ha'a'. Ne" o'ne"' hwa'ha'io"' wa'he"' Xot he it noticed the It Flint. The now there he he it 1-i (" '^) arrivet" 214 IR()(H'<»IAN COSMOLOGY [ETH. an:^. -1 there, he said: " " Thou art working for th^-.self , art thou, in thy work i " He replied, saying: "I am working. I desire to assist thee, for that it will take a long time for the man-beings to become numerous, since thou hast made only two.'' At that time Sapling said: "Verily, as a matter of fact, the two man-beings that I have completed are siiiE- ciciit. And, in so far as thou art concerned, thou art not able to make a human man-being. Look! Verily, that which thou believest to be a man-being is not a true one." He saw standing there a long tile of things which were not man-beings. There sat the beast with the face of a man-being, a monkey;" there next to him sat the ape;" and there sat the great horned owl. And there were other things also seated there. Then they all changed, and the I'eason of it is that they were not man-beings. Sapling said, when he overmatched their hen": ••Sadadio'de"-'se--khe"-', tea"' said: " Thou art working for art thou , thyself, he it said; o"ionni'she' it will last (long) ne'' on'g'we". the human beings." se" hi'ia** as mat- verily ter of fact Hiia" hi'ia' verily •AVagio'^de-. " I am working. the where Ge'he"' I it desire lio''de' ( " Da'hai'hwa .sii'gwii' He replied thou art at work?" e gome nawas, I thee will aid, e"4ionnatgri- de"' "ha" tea'' they (m.) will become the numerous where ' Tho'^ge' wa'he^'hen" At that he it said the I time) hiVdea'aieT geii'gwiV onlv degni' two they (a re J 116' ' Odeiidonni'Ti' : It Sapling: swii'djik' because (too much) Wirtci''sa' thou two oom- pletedst them "Ne"tho' "There just it is suffi- cient ne"- this liere ne the Not (it is) Satgat'hwa', hiia'' Do thou look, not (it is) hatgat'hwa' tea"' looked the where oii'gwe' de^'geiT. human it is being (are). ne"' ga'io' on'gwe' 10 the it is ani- luiman mal being a-e"-uo""ha'. Na'ie' That (it is) Thigondiiii'dade'nio"' Just they iz.) are different otiiers na'ie' dt"lioi'hwa"khe' that it is reason of it (it is) on'o-we' de"'gen'. Wa'he"'he it is. He it said tea"' degni'' two they (are) i's thassrwe'niii' tliou W!utge"stt the where thovi art able to do it two I them finished ne the ne on gwe. the human beings. oii'gwe" a'se'seii'niti'. human thou it shouldst being make. hi'ifi" de'tgaie'f tea" se'he"' oii'gwe'." Wa'- verily it is correct the thou dost luiman He where think being." deiodine"'he's ne"tho' gonni"'den" hiia" they (z.) are in there they (z.) abide not rank (it is) Ne"tho' hatgo'da' ne"' gadji'k'daks (na'ie' There he sits the it eats liee (that (= monkey) (it is) gago"'sofida"gwi'), ne"tho' o'wa"tho' ne" it has the face of), next in place the 11 12 13 U It ape. o in also also. tea"' the where human being ne'^tho* there Ne"tho- There ne"tho' there ne" the hatgo'da" he sits ne the wa'dwatde'ni' tliey (indcf. i changeii in kind nwa'awe"''ha' so it came to pass Odendoiini"'a' It Sapling degens'ge'. horned owl. gagwe'gi', it all, tea"' hiia" the where ne ■ the not (it is) a The monkey and the ape were probably quite unknown to the Iroquois. ONONDAGA VERSION 215 oreiidii: "Verily, it is good tiiut thou, Flint, .shouldst cease thy work. It is a direful thing-, verily, that has come to pass." He did not consent to stop. Then Sapling said: " It is a marvelously great matter wherein thou hast erred in not olieying me when I forbade thy working." At that time Flint said: ''I will not stop working, because I believe that it is necessary for me to work."" Then Sapling said: '•JVIoreover. I now forsake thee. Hence wilt thou go to the place where the earth is divided in two. Moreover, the place whither thou wilt go is a fine place. "" At that time he cast him down, and he fell Itackward into the depths of the earth. There a tire was l)urning, and into the tire he fell supine; it was exceedingly hot. After a while Flint said: " Oh, Sapling! Thou wouldst consent, wouldst thou not, that thou and I should converse wa'thaen'gen'nia he their orenda overmatclied: tea"' saio"de'. the ■where thou art at "work. "Oia'ne" "It is good Gano'we"" It is direful ni la verily hi'ia" verilv ne the tea" the where de"hogaie""'r. he it consented to. hwane'hii'gwat marvelous matter de'sathoiida'di' thou it hast eonsenterl to o'ne"' ne"' now the O'ne' Now ne the Odefidoniii-'a' It Sapling a''senni"'he"\ thou it shouldst cease, nwa'awe"'4ia\ so it has come to jmsx wiVbt^^iien'' he it said: oi'howa'ne I ti tea"' 0-ha'a. n Fiiut. Hiia" Not (it is) •'Oi'- -It is a hiia" it is an important matter wa-sei'hwane'a'gwa' tea'' thou hast done wrong the where gofiia'his'thiv tat' saio''de\" Tho^'ge' I thee forbid doing the thnn art at At that whtTL' work." time O'ha'a' wa'he^'heiT': •■Hiia^' thao-enni'^he"' tca^' the where not (it is| [t Flint he it said: "Not (it is) I it should cease the where wagio^'de" swaMjik' g'e'he'' I am at work because I am (too much) thinking de'." Tho"ge' o'ne"' ne" At that (time) now thu deiodo"'hwendjio"hwi' tea"' wagio''- it is necessary the 1 am at where work." Odendonni"a' wa'he"'hen": " O'De""' It Sapling he it said: " Now di" more over wa'goniadwende"da". I thee forsake. non we the place Tho'ne"- nhe"'se"' tea" Here thither thou tlie shalt go where dediio"'hwendjio'ge"\ Ganakdi'io' di"' ne"'tho' nhe^'se"." there two it earth is divided in. It place tine (is) more- there thither thou over shalt go." Tho"'ge' o'ne"' ne*'tho' he'honwaia'de""dr ne"' o""hwendjia- At that now there there he his body the it earth in (time) cast down gon'wa' ne"'tho" lie'hodagu"!'. Ne"tho' diiodek'ha" odjisdagon'wa' there there he fell There thereitisburn- it fire in supine. iug ne"'tho" he'hodaga"!'. Heiawengo"di' o'dai"hen". Gain'gwtV there there he fell There it surpass- it is hot. ."-iome supine. ing is (time) nwa'ouni'she" wa'he""hen'' ne"' O'ha'ii': " Odendonni"'a*, so it lasted he it said the It Flint: "It Sapling, long a'sathofi'dat-khe"' "a'so"' donsednitha'en'?"' Odendonni"a' wa"- till once again thou and I It Sapling he thou wouldst wouldst consent Ihou once again thou and I should converse together? 3 J: 5 6 7 8 9 10 11 12 13 14 15 216 IROQUOIAN COSMOLOGY [ETH. ANN. 21 once more together?'" Sapling replied, saying: "Truly, it .shall thus come to pass. Moreover, I will appoint the place of meeting to be the place where the earth is divided in two." And Flint was ahlc to come forth from the fire. At that time then Sapling went thither, going to the point designated by him. He arrived there, and, moreover, he stood there and looked around him. He looked and saw afar a cloud floating away whereon Flint was standing. Sapling said: "What manner of thing has come to pass that thou art depailing hence away ? " Flint iinswered: "Imy.selfdid not will it." Sapling said: " Do thou come thence, hitherward." At that time the cloud that was floating away returned, and again approached the place where Sapling stood. Th(Mi this one said: " How did it happen that it started away I " Flint, replying, said: " It is not possible that 1 personally should ha\e willed 1 2 3 •i 5 6 7 8 9 in 11 12 13 14 he"-herr': •■ Do'ge^s ne"tho' ne"iawe""ha\ Ne"tho' di" waVna do"" it said: "It. is true there sti it will come There more- I it appoint to ]>as.s. over deio""hwendiio'ge"'' ne"tho' de"diada"nhEr.'" Wa'hagwe'nia' tea" the where the two it earth is divided in there thou and I will meet." He w'as able to doit O'ha'iV It Flint ne''tho" there da'haiage""'nha tea" odjisdagoiTwii'. thence he emerged the it tire in. he'hawe'nofi' there he went the ^vhere ne" the Odendonni"u" It Sapling Tho''ge' At that time tea" nofi'we' the the place where ni'honna"do"\ Wa'ha'io"" ne"tho- di" wa'thada'nhu" wil'thatsra' there he it has appointed. there more- over he stooling. Now this one where standing wahe"'hen": " Ho't nwaawe""ha tea" wa'wa'den'diiV ? " Wa'- he it said: "What so it came to the it started?" He ns it) pass where onward he"^heir' - ne" O^ha'a' da'hadadia : ''Hiiii^' deVwet ni"a' it saint that the place wher(> I shall continue tf) lie may be less rigorous. And thou didst say: 'Thou art going- to a very iine place.' And 1 desire that the place where thou wilt again put me l)e less rigoi-ous than the former." Sapling said: "It shall thus come to pass. 1 had hoped that, it may he, thou wouklst say. 'I now repent." As a matter of fact it did not thus come to pass. Thy mind is unchanged. So. now, I shall again send thee hence. I shall dondag-ermo'"'do"' there I it eonld will.-- Odr'Tidonni'Ti" It Saplint,' wa"he"'hrMl'': he it said: Ho't awe'""ha" tea"' liiia"' de"a'wet to pass the not where (it isi wiVhe^'hen"' ne"' he it said tlie ni"'a" w:i"lic"'heri lie it said: it is X)Ossi- lile rs tlinu Oiia'ii': It Fint: Hiia- ■•Not (it is) 11 wa ■ ■What so it ( is it) came donda'senno""do"" I "" Tho''ge' there thou it eotildst will '•■' At that time Odefidon- It Sajiling de"ne"' tha"gie'a. the that thus T did do it/' "Do'ge"s hiia"' de'a"wet a'sgwe'nia'. O'lie' "It is true di"' hi'ia" more- verily over Ho't nonwa'ho"'de What kind of thini^' (isit) Wivhe"'hen He it said a'sathon'dat thou itshonldst consent to e^gi'dion'dak I will abide con- linnonslv. not it is possi- thou couldst be Now (it is) ■ ble able to do it. detciong-ni'tha" o'ne"'. Ho't nonwa'ho"'de"' se'he"'? again thou and I avv now, Wliat kind of thing talking together (is ill desado'"hwendjiori'ni" tea"' dofisednitha'en' ? " thou it needst the once again thou and I where should converse together^.'^^ O'ha'a": " Na'ie" ne" w;i"ge'a" do'ga"t It FlilU: ■•That (it is) tea"' ne ' the Nii'ie" ■•That (it is) nag-anakdo"'de"k ne the wa ge a I it thought thou it de sirest '? if jierhaps (it may be) such It ytlace be in kind tea"' the wheri non we the place Na'ie' That (it is I tgiinakdi'io" ue' the tea"' re Na'ie' tho whert tliert- it plai- ns) tint-.' thuoT"k'*jV tea'' it should be the less where waVi'hepr': th«m it didst say: g-e-he"' That I it desire (it is) nag-anakdo"'de"k tea"' non'we" hon.sasgi"'den"."" such it place be in the the jilacc there again thou me kind where shouldst place." he"'hen"': " Ne"'tho' nt^"iawe"'"ha". Na'ie' ne" it said: "There so it will come That the to pass. (it is) gwa" e"'si'hen"': •Sagadathewa"dtt' o'ne" seem- thou it wilt ' I myself repent now ingly, say: dwa'awe""hsi'. Tc'nig-o"'hagon'da". Da", so it came to pass. Thence thy mind is So unchanged. the where 'NV'tho' ■There non we the j'lace n he"' se thage"k'"a' it should be k'ss ^.^uvt-rt.-) OdendoMni"a It Sapling thither th« slialt gn tea" Ihu whert- wa lu- o-e'he''g\va' dien''hrr I it had thuughl after a while, Him" 8e" ne"tho' Not as a mat- there (it is) teroffact e"' df he"sgonia- w, more- hence again I over, thee \vill 3 i 5 6 7 8 9 10 11 12 13 14 218 lEOQUOIAN COSMOLOGY [ETH. ANN. 21 send thee to the bottom of the place where it i.s hot." Now. :it that time his body again fell downward. The place where he fell was exceeding-lj' hot. At that time Saplino- said: ''Xot another time shalt thou come forth thence." Then Sapling bound poor Flint with a hair. And he bound him with it that he should remain in the iire as long as the earth shall continue to be. Not until the time arrives when the earth shall come to an end will he then again break the bonds. Then Sapling departed thence. Moreover, it is said that this Sapling, in the manner in which he has life, has this to befall him recurrently, that he" becomes old in body, and that when, in fact, his bod}^ becomes ancient normallj-, he then retransforms his body in such wise that he becomes a new man-being- again and again recovers his vouth, so that one would think 1 2 3 4 5 6 7 8 9 10 11 12 13 11 15 dennie"da'. Ne"tho' he"sgoniaderinie"'da" ne"' send There hence again J Ihuo will send the tea" non'we' diio'dai''hen'.'" Tho"ge' o'ne" the place there it is hot." At that now (time) the where o'ne"' now. Ogeni'sdi' It is exceed- ing o'ne"' ne" now the o'dai"hen' it is hot tea" Tho"ge' At that (time) o'iii' dofisasiage''"nhtx' it other again thou shalt (is) come out." wa'has'da' he used it the where Odendoflni"!!' It Sapling non we the place wa'he"'hen": he it said: ne the Tho"ge' At that (time) Odendonni"a' It Sapling wahonwashain'de"" he bound him ga'no"'deJi"ge' it bottom on heshoi;Vde""i' there again his body fell down in it heiiodagii"!'. there he fell supine. "Hiiii" ne" "Not the (it is) ono""khwe"a' it hair V ne u'na a -ge ■ 'na . iNa le ne the It Flint it was. That the (it is) na" wa'honwasliainda"gwa' tea" ne"ionni'she' e"io"'hwendjiri'dek the one he it used to bind him the so long it will it earth will continue that where last to be present ne"tho there he"'he"'den'dak odjisdagofi'wa'. Ne"tho' it fire in. There there he will con- tinue to be nige so it is far tea" the where e"wado"'hwendjio"kde"' o'ne" it earth itself will end. now de"shadesha'iak. Tho"e-e' ne" Odendoiini";!' sho'den'dion' the Nfi'ie' That (it is) ne"tho', thus, It Sapling di" again he de- parted. more- over ne' that na le that (it is) ni'io't so it is ne' the he will break the tether. nenge'"'ha' this (it is) At that (time) ne ■ the Odendonni"a' It Sapling II tea" the ■where na le se that in fact (it is) a'ke" it is said, hok'sten'a' he old in age ne" o'ne' the now ne the tea" where he is alive ne"tho' thus heiotgond;i"gwi it is unceasing. wado"''h:l it becomes it- eratively ge"'s haia'dage""tci custom- his body ancient arily nua we s so it comes to pass na le ne that the (it is) wa'wa'do"" o'ne"' it has become now ge"'s doiisa'haditi'dtlde'nf. na'ie" custom- arily again he changes his body (transforms it), that (it is) ne' the custom- arily sa'hadongwe" ne" again he becomes the man-being HEWITT] ONONDAGA VERSION 219 that lit' liad just then grown to the size which a maii-being custoui- urilv has when he reaches the youth of nuui -beings, as manifested by the change of voice at the age of puberty. Moreover, it is so that contiiuiously the orenda inunaneut in his body — the orenda with whicii lie suffuses his person, the orenda which he projects or exhibits, through which he is possessed of force and potency — is ever full, undiminished, atid all-sufficient; and, in the m^xt place, nothing that is otkon" or deactly immune to its orenda; and, in the next place, there is nothing that can l)ar his way or veil his faculties. Moreover, it is verily thus with all the things that are contained in the earth here present, that they severally retransform or exchange their liodies. It is thus with all the things [zoic] that sprout and grow, and, in the next place, with all things [actively zoic] that produce tea"' hong-we\la'se"a" sawa'do"", na'ie' ne"' aien'it" ne"'tho- hiV'sa" *^ -, wliiTi* lu' man-l)i.-in^' nr^\' again it is bo- that Ilio one wciilrl thus just thru 1 come. (it is) think, itliert'i nithodo'dr ne" tea" ni'io't ge"'s ne"' ha"'stV de'hodwenna- so there he has the where so it is eu.stom- the just then his voice has 2 grown arily de'nio"' ne"' hongwe"da'se'':V ne"' on'gwe'. changed the he man-ljeing new the man-being. 3 small Ne"'tho" ntl'ie" di"' ni'io't ne" tea" tgiiie'i" diiotgoiit ne"' Thus that more- so it is the where tliere it is full always the ■* (it is) over and sufficient tea"' ni'hoia'daen'nae" ne"' tea" hadefinodif'gwa", ne"'tho' gwa"'- where so his body has orenda the the he his orenda exhibits. there next to 5 where by which, tho' hadennonda"gwa" ne"' tea" ha'qhwa" ne"' ga"shasde'"sii", it he himself with orenda the the he it holds tlie it potency (power, (j embodies by which, where force) ne"tho' gwa"tho' ne" hiia'' ste"" nonwti"ho"'de"" ne" o'tgo""," there next to it the not any- kind of thin^,' the otkon 7 it is thiiig 1 monstrous), ne"tho' gwa"'tho" ne"' O'.sondoii'go'na' O'ni"dat'go"" Hiia" there next to it the It Great Destroyer (_)tkon in itself not S it is De"gago""'sonde". de"hona"go'was, ne"tho' gwa"tho" hiia" ste"" It has a face, ( not) it alTects i wears there next to it not any- 9 on) him, (it is) thing nofiwa4io"'d(i"" de"hodawe'*"das. Ne"'tho' hi'ia' di"' ni'io't tea"' kind of thing it him bars i shuts) out. Thus, verily, more- so it is where 10 over niioii" ga'qhwa' ne"' tea"' o""hwendjiri'de" dewadia"dade'nio"'s. soitismuch it it holds the where it earth is present it changes its body 11 (many) iteratively, gagwe'gi" ne"'tho" ni'io't ne"' wadonnitV'ha". ne"'tho' gwa"'tho' it all thus so it is the it (z. ) produces there next to it 12 itself, "See footnote on page 107. 220 lEOyUOIAN COSMOLOGY [eth. ann21 themselves and gi'ow, and. in the next place, all the man-beinos. All these are afl'ected in the same manner, that they severally transform their l)odies. and, in the next place, that they (actively zoic) retrans- form their bodies, severally, without cessation. ne" gofidorniia'"ha\ ne''tho' gwa^'tho" ne'' on'gwe'. Gagwe'gi' the thfv (:ii-i. z, I pro- there next to it the man- It all duee themselves, beingfsi. ne"'tho" nigriie'"ha'' deswadia'dade'nio"'s, na'ie' gwa"'tho' des- there so it acts it changes its body that next to it they iteralively, (it is) i,aol. z.) goiidia'dade'nio"'s heiotgond;V'gwi". again change their it is unceasing, bodies iteratively A SENECA VERSION There were, it .seems, so it is said, iiian-heinys dwelling on the other side of the slty. So. just in th(^ center of their village the lodge of the chief stood, wherein lived his family, consisting of his spouse and one child, a girl, that they two had. He was surprised that then he began to ])econie lonesome. Now, furthermore, he, the Ancient, was very lean, his hones having become dried; and the cause of this condition was that he was displeased that they two had the child, and one would think, judging from the cir- cumstances, that he was jealous. So now this condition of things continued ui\til the time that he, the Ancient, indit-ated that they, the people, should seek to divine his Word; that is. that they should have a dream feast for the purpose of ascertaining the secret yearning of his soul Iprmhiccd by its own Ne" gwa'. gi"o"\ hadi'nonge' ne" sgiioiTiadi" ne" hen'noiT- That itseem^ it is sairl, tlu-v dwell Uie one other siiU- the they im|. ■ "■<"^"'- of the sky mKli-beings. gwe-. Da', shadegano'udae"- ne"ho- ni'hono""s6't ne"' ha'sen- ^,, just in the eenter of there jtist his lodge the he Chief thevillatte stands (great) nowa'ne'". ne"'ho' hawadjia'ie"'. ne"' ne'io" ne" kho" ne" H.ime) there liis ohwaehiralies, the his that and the spouse sga't hodiksa'da'ie"". ie'o'" ne"' ieksa'Ti'. one it thev ehild liave, she the she ehild. i..; female (is) Waadi(:Mlgwa"shoiT o'lie'" ho"wa"sawe"" ne-' hagwenda"'s. tie was surprised, now it began that lie became ^ lonesome. O'ne'" di'q we'so" ho'nefi'iatheiT ne"' Hage"-'tci; ne" gai'ioiini. Now more- mueh his bones are dry the He .\ncient One: that it it causes « over (= he is very lean) the""e"' deo"nigon"Iid- he" odiksa'dfi'le"". aicn" ne" non" ^ not(itisl his mind happy is ( because i they ehild have. one would that perhaps. i heniio"deiT ne" ne" hosheie'o"'. so it is in that the he is jealous. o state Da', o'ne"' ne'ho"shon niioVien'andie" he" niio'we' o'ne'" So now onlv tlni^^ so it continued where s(. it is n..» ,> to be dlstaril wa"onwande''" ne" Hage""tci ne" ne" a"au"wa"wt''nni"sak. Da'. he pointed it out the he Ancient the that they should .seek to divine S... K.) One his word. , v- lie" hi'nnongwe'shon"o"' ne'ho"shorr hodu- the the I- I m.i man-being only thus they (m. I H individully (are) habitually L'21 3 4 5 o lie"' now 222 IROQUOIAN COSMOLOGY [ETH. ANN. 21 motion]. So now all the people .severally eontinued to do nothing else but to assemble there. Now the}^ there continually sought to divine his Word. They severally designated all manner of things that they severally thought that he desired. After the lapse of some time, then, one of these persons said: ''Now, perhaps, 1 myself have divined the Word of our chief, the excrement. And the thing that he desires is that the standing tree belonging to him should be uprooted, this tree that stands hard by his lodge." The chief said: "Gwa"" [expressing his thanks]. So now the man-beings said: "We must be in full number and we must aid one another when we uproot this standing tree; that is, there must l)e a few to grasp each several root." So now they uprooted it and set it up elsewhere. Now the place whence they had uprooted the tree fell through, forming an opening through the skj' earth. So now, moreover, all the man-beings inspected it. It was curious; e IS. assem- ble. Diiawe°"o"' o'ne."' ne"ho' honwa"wenni"sas; ganio'shoii" Constantly now there they (m.) sought to divine it anything his word whatsoever ne" UiV'ot deodoendiofi'ni'. Gaiii'- that such kind of he it needs. Some- thing he" na''ot hennonwaii'tha' where such kind they (m.) it point t.'f thing " out gwiV na"ionnishe"t o'ne"" what so it lasted now ni"a' wae'dawanoii'we"'t I per- sonally I have divined e.xcre- ment's word. ne' the shaiiVdat waefi"': he (is) one heitsaid: person sedwa'sen'no"'. he (is) our chief. "O'ne"' '•Now it is Ne" That it is, non perhaps deodoendiofi'ni' non" he it needs, perhajts. ne the haganiodagwefi'oilg nen'geii ' this i^ it hoda'it, neii'gen' dosgen'o" he has for himself this is it it is near standing tree, "Gwii"," waen" ne' "Thanks." lie it said the one it should uproot ffii'it jierhaps, ' ne" the ne" the it tree stands heofi'we' where ni'hono"'so't.' so his lodge stands." ha'sennowa'ne"' he chief (is). 8 9 10 11 12 13 Da', So, o ne now they it said: e"dwa'niodago' nen'gen' EMwas'weefo'ong-, ' We will he in full number, ea'it. Ne" tlie time we it will uproot niionsfwe'dagea'die' this it is It tree stands. That it is deMwaie'nan' we will assist one another ne' the do"ga"a' few it is so they man-being in number to each ne' the o ne now di'q more- over, o'wa'do' it became waadinioda'go' they it uprooted ho'wa",sen't hence it fell dowit e^adiie'ntln" they it will grasp oiiVdjl' elsewhere ne the djokde'asho"'." each it root several." ne"ho' there .saadinio'de"'. Da', So, he'onwe' where one" now di'q more- over, again they (m.) it set iip. hodiniodaVwe"', Da', So, O'ne"' Now, they it have uprooted, na e verily. gagwego' it all aundjaga'eiit it earth perforated ne' the on gwe man- being(s) SENECA VERSION 223 below them the aspect was g-reeii and nothiny else in color. As soon as the nian-V)eings had had their turns at inspecting- it. then the chief said to his spouse: " C'oiue now. let us two go to inspect it." Nf)W she took her child astrid(> of her l)ack. Thither now he made his way with difficulty. He moved slowly. They two arrived at the place where the cavern was. Now he. the Ancient, himself inspected it. When he wearied of it. he said to his spouse: "Now it is thy turn. Come."' "Age'." she said, "myself, I fear it." "'Come now. so be it," he said, "do thou inspect it.'" So now she took in her mouth the ends of the mantle which she wore, and she rested herself on her liand on the right side, and she rested herself on the other side also, closing her hand on either side and grasping the earth therein'. So now she looked down below. Just as soon as she bent her neck, he seized her leg and pushed her body down thither. Now, moreover, there [i. e., in the hole] floated the liody of the Fire-dragon with the white body, and. waennatchi'waeii"'. Odianon't' gana'daikho""shon' niio''deii' ne" thi'v (in,) lor)ked at it. It curious it ^Teen onlv (is I so it is tlie (is) , na""gon". Ganio"' o'tho'diii'ho" ne" hennofitchi'wa"ha', o'ne"' below So soon they had tlioir the they it were looking at, thfii (inside). as turns to look ha'e'gwa' ne" hti'sennowil'ne"* waefi"': " Hau"', o'ne"' gwa" also the he chief (is), he it said; "Come, now, itseems. noil" i"' diiatchi'wa'no'" per- haps. O'ne"- let us two it git to look at." (_)'ne'" wa'ago'sa'de"' ne*"' goa'wak. Now she her took astride the her child. Now withdif- ticulty he/oil we' oia'de\ where it abyss stands. ne''ho' there O'ne" N.jw wa e . thither he went. waatchi'wa'eii he it looked at she her took astride of own back Skenno""on' Slowlv Hage""tci. Ganio" He So soon Ancient One. as satchi'wa'efi' do it thou look nt "Hau"', neiT "Come. now, o-wa- jusl." waogiifi'do"' lie it was wearv of "Age"!" -Age!'' o ne now wa a ge" she it said; i'e'. Waui'io"' he They two ar- wnlkod. rivt'd ne*"' ha'onhwa"' ne'' the he himself ' Ihe ne'wa waen : he it .said: he himself "I's ■ Thou Ge'sha'ni.s ■' I it fear 1110 , .so let it be," he It .said. ' satchi'wa'eiT. "do thou it look at." Da', So, next in turn I per- sonally.' o'ne" now wa'o^'sho'go' lie" i'ios ne" she it took in her the man- the mouth tie ne" ieierhsdon'-gwa', o'ne"'-kho* the her right side, now and goe ', she it wore, o'ne"--kho- now and ne the sgagii'di' (the one side), the other side. o'dio""teln' she rested herself on her hand ha'e'gwa* a,ls(.> o'dio""'tchi', t;he herself rested on her liand. wa""'kho"". severally. o*'dio"''tchag'we'non'nr dedji'ao"-gwa" he" ieiena"- she her hands closed hoth side where she if held Da'. o ne now lUl gon below (inside) wa ofitgat'ho she it looked nt. Ganio"shon" Just so soon as 4 5 S 9 10 11 12 13 224 IJBOQUOIAN COSMOLOG'X [ETH. ANN. 21 verilj', he it was whom the Ancient regarded with jealousy. Now Fire-dragon took out an ear of corn, and verily he gave it to her. As .soon as she received it she placed it in her liosom. Now, another thing-, the next in order, a small mortar and also the upper mortar [pestle] he gave to her. So now, again, another thing he took out of his bosom, which was a small pot. Now, again, another thing, he gave her in the next place, a bone. Now, he said: "This, verily, is what thou wilt continue to eat." Now it was so, that below [herj all manner of otgon [malefic] male man-beings abode; of this number were the Fire-dragon, whose body was pure white in color, the Wind, and the Thick Night. 3 i 5 6 7 8 9 10 11 12 13 U 15 It) o'die'nonniak da'shago'si'na", o'ne"'-kho' ne"ho' ho'shagoiiV'den. she bent her lieacl he her legseizeil, now and there hence he her forward Ijody cast down. Da', o'ne"' ne"ho' ieiadon'die'. O'ne'" di'q iie"'ho' haiadon'- So, now there her body was Now more- there his body falling. over floated die' ne"' Gaha'ciendie'tha' Ononwa°'da":r' Ni'haia do"de"' ne" along the It Fire Dragon it lis) white nige"'' kho'' na'e' ne"' honwa""shea'se'ak and verily. the he was jealous of him that it is so his body is in that kind lie" Hage'-'tci. O'ne"' the He Ancient Now One. ne''ho" wafida"go' ne" o'ni'sdfi" ne" onen'o"', o'ne"'-kho" there he it took the it ear the it corn, now and, ont o'shaga'ofi'. Ganio"' wa'eie'na' o'ne'" ne''ho" ienias'dagon" he her it gave. So soon she them took now there her bosom in verily, she them aun'iat. placed O'ne""' o'ia' ne'wa ne'' Now it next in tliat the it mortar so it is small other order in size, ne"-kho' ne" hetgen'oiT ne" ganiga"da, dedjia'o"' o'shaga'on'. that and the upper (one) the it pestle. Ijoth he her gave them ( — it mortar) to. a'e' o'iil' dafida"go' haniasdagon", ne" ne'wa' Da', So, ne"' the ne tile o ne now again gana""dja' it pot ii other (is) so it small in size is. he it took out O'ne"" Now it bone (is) e seg seg. thou it wilt be in the habit of eating." Da', o'ne° So, now one" now he" where o'shaga'oii\ he it her gave to his bosom in, a'e" o'uV-kho' again it and <.lher O'ne"" waeil"': Now he it said: that next in order ne' ne wa the next in order •' Ne" na'e' •■That. verilv. niiodie'e"' ne" e'da'ge' hadi'na"ge' ue" so it is being the below they (m.) are the done dwelling Ga'ha'ciendie'tha' It Fire Dragon ne the honnondi;i'dat'go"'s ho'dio"de'"; ne" they are otgon-bodied of all kinds; that (are muletiej Ononwa-'da'a"" Ni'hai!vdo"de'", kho" ne" Ga'"ha", ne" gwtV'ho' it white (is) so his body is in kind, and the It Wind, that next to it ne" Deiodsi'sondai'ko"". the It Thick Night. SENECA VERSION 225 jSow, they, the iiiali' iimn-heinys, (■(.nuiscled toilet Ik t. iiikI thi.'V said: "Well, is it not prohalily possilile for us to give aid to the womaii- beiiig whose body is 1'alliiio- thence toward us '. " Now everv one of the nian-heing's spoke, sayiny: "l, perhaps, would lie ahle to aid lier." Black Hass said: '"l. pcrhajis. could do it."" They, the nian-heings, said: ■" Not the least, perhaps, art thou ahle to do it, seeiny that thou hast no sense [reasonj.'" The Pieker(d next in tui-n said: "I.perhaj)s, could do it."" Then the man-l)eing\s said: "And again we sav. thou canst not do even a little, becau.se thy throat is too long [thou art a gluttoii|."" .So now Turtle spoke, saying: "Moreover, perhaps. I would be able to givi> aid to the person of the woman-being." Now all the man-beings t-onfirmed this proposal. Now, moreover. Turtle floated there at the point directly toward w liicli the body of the woman-])eing was falling thence. So now, on the Turtle's carapace she. the woman- being, alighted. And she, the woman-being, wept there. Some time Da'. o'ne" waadias'hen. Waen'tii": ''(twc". They itsaiii: •Well. iIk'v ( 111.) held a C'ouiu'il. gen non" i-an it iterhaps not it pos- we should li./ at.! sible (is) it li. dii da'a'on" aedwagwe'ni" aethii;rdage'"ha" ni'gc"" ne"' iagon'gwe' we her sliimld aid .'.ueli it is the slie man- lieillg (is) daieitl'dofi'dicT" O'nc"- ha'de'ion hadi'snie's, hennon'do"': "1", theilee her l.(.dy is N.iw everv .me ..[ th.-v on. ) si...l;e. thev (m. l it sai.l: "I, falliiiK'"' thi-lM uon'' tigegwe'ni" ;ikheia'dage''ha"." Ogii"'gw:l" wacn"': "I"', per- liteouldd.j I her eoilld aid." It lilaek Bas,s he it sai.l: "I. hap.s, nofi" agegwe'ni'."" Waefi'ni': " De'o.sthofi" non" de'sagwe'nion', per- I it enuld .1.1." Tli. y it said: "Not a little, haps. so"'dji' de"sa"ni'go"t." Ne"' ne'wa' beeause th.m hast no That (too utterly) sense." I>er- haps ne.xt ill order ne the thon art ahh- to .1o it, waen : he it said: "-5 non per- haps. agegwe ni . I it e..lll.l d..." ^^'ae^^ni" Thev it saiil kho" an.l ogenujes It Piekerel (=it tish long) a'e': " De"o.sthorr' again: "Not a little de'sagwe'nioiT. so"(lir saniado'wis." Da', then hast no sense. heeaiis.' th.in art a glutton." (t.i.i utterly. waa'sniet ne"' ha'no'wa' waen": bespoke the It turtle he it said: one ne ne wa .s... now that iie.xt in ..r.ier I"' di'q nofi"' agegwe'ni" more- over. akheiadage'iia" ne" I her e..iil.l ai.l lie- per- haps. I it .'..uM d.. iagoiTgwe"."" O'ne"' gagwe'go"" watidii" Now it all she nian-I.eirit,' (isl.' wani'iid. O'ne"" di'tj iie"'ho" there (the) Now. matter. ha"'sko" he'ofiwe' odoge""do"' ne" he fl.iated the where it is ohj..'eti\'e the more over. p,,i,il daieia'don'die" ne" iagoiTgwe". Da', o'ne"' ne"''ho' ga"nowii"'ge tiienee her body is tln> she man- .So, now there it turtle on falling being is. o'die'diofi'dsl't. O'ni''" di'(| she alighting .v.iw. more .stepped. over, thi.y .-..n 10 hrme.l ne"''ho' wa"o"s'daei'"i" ne'' iagon'gwe'. there she wept the she man-being 11 21 13 21 KTH — Oo- -1.5 226 IKOQUOIAN COSMOLOGY [ETH. ANN. 21 afterward she remembered that seeming-ly she still held [in her hands] earth. Now she opened her hands, and. moreover, she scattered the earth over Turtle. As soon as she did this, then it seems that this earth grew in size. So now she did thus, scattering the earth very many times [much]. In a short time the earth had become of a con- siderable size. Now she herself became aware that it was she herself, alone seemingly, who was forming this earth here present. So now, verily, it was her custom to travel aliout from place to place contin- ually. She knew, verily, that when she traveled to and fro the earth increased in size. So now it was not long, veril}', before the various kinds of shrubs grew up and also every kind of grass and i-eeds. In a short time she saw thei'e entwined a vine of the wild potato. There out of doors the woman-being stood up and said: "Now, seemingly, will be present the orb of light [the sun], which shall be called the 1 2 3 4 5 6 7 8 9 10 11 12 13 14 'Gain'gwu' na'ioii'nishe't o'ne"' wa'agoshaa"t ne" ie'a' gwa" Somewhat so long it lasted now she it remembered the she it seem- held, ingly ne" oe"da'. ©'ne"' wa'o"'tcagwai"si\ o'ne"'-kho' di'q ne"'ho' the it earth. Now she her hand opened, and more- over o'diofido'gwat ne" ga'no'wa'ge". Ganio' she it scattered the it turtle on. So soon as seem- ingly we'so' much (it is) na'e' o'wado'diaJv nen'gen' ne" verily, it grew this it is the ne"'ho' na'e'ie' o'diofido'gwat ne" thus so she it she it scattered the did thus oe"da'. it earth. oe"da . it earth. so she it did Da', So, agwas very (just) o'ne"' now he" where Da', So, ne" that, Dadjia*'shon In a very short time only gain'gwa' niioefi'djiV o''wa'do"\ O'lie""' \va''enni'na"dog somewhat so it earth is it became. Now she it noticed large gaon'hofi'' gwa^'shon ieV^ioiTurs nen'gen'" ne^' ioen'dja'de' .she herself seemingly she it makes this it is the it earth is only present. o'lie"" ua'e^ gen's deiagodawefi'nie' diiawe^^'o"'. Gono""do"' now, verily, cus- she is traveling about without ceasing. She it knew tomarily na'e' oVado'diak ganio" deiagodawen'uie'. Da'. o'ne"" verily, it grew so soon as she would travel about. So. now, dr q more- over. de'aofini'she'on' o'ne"' na'e' it did not last long now, verily, o'skawiVshoiT'o"' it bush of variiais kinds they (z.) ne^' ha-deio'eo"dage^ DadjuV.shoil' o'ne"' the every grass (plant) in In a very short now number. time only ne^' onen'no"'da'-on'we' o''o"''ya\ O'ne"'', ne" the it wild potato (native) it vine. Now. the iagon'gwe' ne""ho' a'sde' o'die'da't, o'ne"'-kho' waa'ge"': "O'ne"' there out of she stood up, Now and she it said: "Now, do'diak, ne"'-kho' grew up, that and wa'e'ge"' owadase" she it .saw it is entwined she man-being (is) out of doors gwa" e"gaa'gwa'a'k ne" endek'ha' e"gaiaso'ong." Doge"'s sede"- seem- it luminary will the day pertain- it will be called." U is true early in ingly, be present, ing to HEWITT] SENECA. VERSION 227 diuiiial one." Triily now, oarly in the niorninj;-. the orh of light aro.se, and now, moreover, it started and went thither toward the plaee where the orb of light goes down [sets]. Verily, when the orb of light went down [set] it then liecauie niglit, or dark. Now again, there out of doors she stood up, and she said, moreover: '"Now. seemingly, next in order, there will be a star [.spot] present here and there in many places where the sky is present [i. e., on tlie surface of the sky]." Now, truly, it thus came to pass. 80 now, there out of doors where she stood she there pointed and told, moi'eover, what kind of thing those stars would be called. Toward the north there are certain stars, severally present there, of which she said: "They-are-pursvung- the-bear they will be called." So now, next in order, she said another thing: "There will be a large star in existence, and it will rise cus- tomarily just before it becomes day, and it will be called, "It-brings- the-day.'" Now. again she pointed, and again she said: "That cluster of stars yonder will be called 'the Group Visible.' And thej', verily, djia' o'nc"' dagaa'gwit'ge'''t. o'ne"' di'q hoVa'defi'di" he'' ga'a'- more- it starti'd where it over luminary ho'gii'a'gwe"'! o'ne"' wai" tliither it orb ^tf now of li^'ht i^et cour.se QKirn- now ing Ihcncc it luminary came now l forth, gwe"'s-gwa sets direction ho"we\ thither it went. Ne'' iio'nr'"" That tlu-tinu- wa"o''ga'. O'ne"' a'e" ne''"ho" a'sde it became niglit. Now Hg^aiu there mit (if dours o'die'dat, wfi'a'ge"' di'q: site stood up, she it said more oven- "O'ne"' gwil" ne'wa' ('•"gadjr'so""'deonniorig lie" gao°'hia'de\" "Now seem- next in it star will be present where it sky is jiresent." ingly order plurally O'ne'" dogc"'s ne"'ho' niiawe""o°'. Da', o'ne"' as'de' he'oiiwe' i'iet Now it is true, thus so it came to pass. So, now out of the place she indeed, doors where stood ne'''ho' W!Vo""tcade"'. WiX'a'ge"' di'q ne" na"''ot e"gaiaso'ong hoi'- there she pointed with she it said more- that such kind it will be called those her tiiiger, over of thing gen' gadjrso"'diV'sho"". Otiio'we'ge'-gwii' ne'"ho' gadogen'iio"' ne" it star is sc\'erally. It is cold direetioit there it is certain one the severally gadji'so"'de'onnio"" ne"' ne" "Nia'gwai" hadishe" e"gaiaso'oiig," it star is present (tixeil I that the "Bear they(m.)are it will be called," plurally pursuing it waVge"'. Da'. o'ne"' o'itV ne'wtV waVge'": "Ne"' ne" she it said. So, now it other next in she it said: "That the ^* ( is) order it is e"gowanen'ofig gadji'so""dii" e"ge"'k. e"tga'a'gwitge"\seg tho"hii' it will be large it star it will he it will Ijc in the habit of nearly 1*-* rising geil's lie"' e"io"hen't ne"' e"gaiaso'ong Tgefiden'witha'."" O'ne" custom- the it will become that it will be called It day brings." Now arily day o'ia' wa'o""tcade"", a'e"-kho' w:i"a'ge"": "Ne" hi'geiT wa"go"sot itother she pointed her again and she it said: "That tiiat one it group is (is) finger, it is present, odji'so""dii"'sho"" ne"' (''"gfiiaso'ong, Gatgwa"'da". " Ne" na'e, it star (is) severally that it will be called, It cluster is present. That, verily 11 12 13 '228 TROQUOIAN COSMOLOGY [eTH. ANN, 21 will know [will be the sign ofj the time of the year |at aJl times]. And that [groupj is ealled 'They-ai'e-d;ineing.""' So now. still once more, she spoke of that [which is called] ■' She-is-sitting." [ She said]: "Verily, these will accompany them [i. e., those who form a group]. ' Beaver its-skin-is-spread-oiit,' is what these shall he called. As soon, customarily, as one journeys, traviding at night, one will watch this [group]." Some time after this, she, the Ancient-bodied, again spoke repeatedly, saying: "There will dwell in a place faraway man-beings. So now, also, another thing: beavers will dwell in that place where thei-e are streams of water." Indeed, it did thus come to pass, and the cause that brought it about is that she. the Ancient-bodied, is, as a matter of fact, a controller [a godj. So now, sometime afterward, the girl maivbeing, the oti'spring of the Ancient-bodied, had grown large in size. And so now there was also much forest lying extant. Now near ])y there was lying an hi'gefi" e"gaiende'iak he" niwadoshi'ne's ne" gaia'so"' hi'geiT that it is callt'fl this one it is that one it will know it (will be where j\ist it year is in its it is tlie sign of it) course De'honnont'gwe"'. They are iluneing. Ieniu"'ciot. She is sitting. Da'. So. na'e' still hi'sreiT ne that ne wa 111 H'en Ne"' na'e' lugen" e"weiine sesf That verilv this one it is haditgwiV'da. Na"gania 'go"" (xa'sa'do"" ne"' e-gaiaso'ong hi'gefi'. Beaver iRodentteri It ,si>reaci that it will be called this it is. It will accompany Ihein next in this one order it i.s nige""' ne" that is the to say they im. i are a cluster (Hxedi. It s|)reail skin is Ganio"' gen's de"iontha'ak ne"' So soon as cii.stom- one will start to that wen iiie travel cu.stom- arily ne" the one will start to travel e"iontga'io"" hi'gefi' de"ionda- one will watch it this it is one will night (itis)." (xain'gwa' Somewhat HO it is dis- tant ae again ne" EiiVdage""tci', wa'a'ge"": the She .Ancient- she it said: bodied (is). re'e"' he'onwe'. Da', far the nlace So. "P>"'hadina"geg' 'They (m.) will dwell habitually wae\snie cion she spoke repeatedly ne" on'gwe' the man-being (s) o'iii" kho' e"gana"ge'g ne" na^ganisVgo" the place where. 10 1.1 12 13 14 honwe'-gwfi' placi.' direction we""'o"" ne"' camelopass that Eiii"dage""tci'. She Anck'iU- bodied (is). :his It IS the kho' we'so' :ind iniu-li (it is) it other and (is) it (z.) will dwell habitually it beaver lie'ofiwe' tge"'h:unl(''niu"'/' Dog*e"'s there it stream i.s It is trtie plurally present." he'' lewenni'io' for that She Master (is) (where) the place where ne" the gaion ni it it causes ne"''ho' thus it matter of fact (is) niia- so it ne" the gam gwa somewhat iagon'gwe'. she man- being, ga'ha'daie"". it forest lies. na"iofi'nishe"t o'ne"" we'so now so it is (long! lasted legowa lit she large (is) ,-,a' much (it is) Ei;"i"dag(''""tci" goa'wak. Da'. o'ne"' she .Vncient- her So, no^y Ijodieil offspring. o'ne"' do'sgen'o"'shon' ne"'ho, now near by only. there Da'. Sit, HEHiTT] SENKCA VERSION 229 upniotcd tive. wliciTciii it was tli;it slic, the child, was alwavH at play. C'li.stoiiiarily .-^hc f<\vuiiu-. perhaps; and when she hceatiic wearied she would descend fruiii it. 'Plu're on the yrass she would kneel down. It was exceedin_i;-ly deliuhtt'ul. custoniurily. it is said, when the Wind entered; when she became aware that the Wind continued to enter her body, it was deliehtful. Now sonietiiue afterward the Ancient-bodied watched her. nnising: '■ Indeed, one would think that my (man-beino'] otl'spriny-'s body is not sole (i. e.. not itself only J. ■■ IIo." she said. " hast thou never custom- arily seen someone at times T" •■ No." said the .i;irl child. Then she, the Ancient-bodied, said: •• 1 really believe that one would think that thou art about to u-ive birth to a child."" So now. the girl child told it, sayinu-: -"That [l say] there [at the swing] when, customarily. I would gaieiigii'sa'de' ne" no" h(>'onwe' diiot'gont • gotga'ni(>' ne"' ''itvipturnerttree iIk.i Hi.- Hi.. |. lace at nil times she is iilayiuK the WhlTf icksfr'a". Ne"' gen's godonwi'diV'do"" noiT'. O'ne"' gen's she cliild. That custom- she it was swiiiKinf; perliajis. Nirw enstom- lit is| arily arilv 3 4 5 6 gotce""'do"- o'ne'" ne"'ho- wa"endia"'de"t. ()geo"dia"'ge- ne"''ho' she was now there she ciescentled On the grus-s there wearied (hiyciowu) o"diondosho'don". Odo"kda"gi', ia'ge"\ geii's os'gas ne" slieKot cm her knees. U is at the it is said. eiistoin- itKives that e.xtreme, anly pleasure no'ne"- daga'iint, ne"'-ho' o'ne'" gen's wa"enni'na"dog ne" the lime ititen- there now enstom- she it notieed I felt ) the mow) tered, 'irily o'ne"' eia"dagon' hewe'tha" ne"' ga"ha, ne" ne" os'gas. now her body in thither it i.s the It wind, lliat the itKives enterini,' pleastire. O'ne'". eain'gwa" n:i"ionni'she"t o'ne"" wa'ega'en'ion" ne"' j X,,w, .somewhat .soithusted now she it watehed the Iege""'tcr WiVeiT' agwa's aieiT' the""'e"" de'djiagoiifdo'sga'a' She Anoient she just i>ne would not it her body is sole one mnsed think is ne"' khe"a'wak. '"Ho',"" waa'ge"", ••He""e" ge"" dewen'do"' the my (anthropie) "Oh," slie it said, "Not is it not eyer ehild. gefi's de'songa"' de'she'ge"" T" ■•The""e"'."" wa"u'ge"" ne"' eksa"':!'. custom someone thou see.st one "Not it is," she It said the she ehild. arily en^lomarily?" _ O'ne"" wiVa'ge"" ne"' Iege""'tci": "•AieiT'shon" e"-,sade"dorr, gi"' Now she it said the She Ancient "One wiaild thcai wilt Riye birth I One: think oidy to a child, think, ■In' noil"'."" Da', o'ne"" waonthiu'wf ne" eksa'Ti', waVge"': _^ per- prob- So, now she it told the she child sheitsiiid: 1-J haps, aVjly." "Ne" ne"' ne"'4io" gefi's ne"' o'ne"" o"gade"nio"so'de"' ne"'"ho" ,, "That the there custom- the now I knelt down on my there ^'' arily knees gen's o"geni'nirilog he"' ()"wade"no""'da" ne" ga'"ha ne" enstom- I it felt where it itself burieil the It wind the urily s 11 230 IBOQUOIAN COSMOLOGY [eth. ann. 21 kneel down, I beciune aware tliat the Wind inclosed itself in my l)udy." So now, .she, the Ancient-bodied, said: " If it be so, I say as a matter of fact, it is not certain that thou and 1 shall have good fortune." Sometime afterward then, seemingly, [it became apparent] that two male children were contained in the body of the maiden. And now, verily, also they two debated together, the two saying, it is said, cus- tomarily: "Thou shalt be the elder one," "Thee just let it be," so it was thus that they two kept saying. Now, one of them, a male person who was very ugly, being covered with warts, said: '"Thou shalt l)e the first to l)e born." Now the other person said: ''.lust let it be thee." Now he, the Warty, said: " Just let it be thee to be the first to be born." "So let it be," said the other person, "thou wilt fulfil thy duty, perhaps, thou thyself." " So be it," verily said he, the Warty. Now, he who was the elder was born. And then in a short time she [the Ancient-liodiedj noticed that, seemingly, there was still gia'da'goiT." Da', o'ne"' wa'a'ge"' ne" Iege"'-'tci': "Ne" ne"ho' 1 my body in." So, now she it said the She Ancient "That it matter One of fact ne" diefigwa^shoii' uiongiacliurshwiio"he't de'oi'wado'gen'." 2> the if that only bt- it us good fortune would give it is an uncertain matter." Gaiil'sfwrr UiVionni'she't o'ne"" ne'' ^'w:!'' ne'' deiksri""a' o Snmewhat so it lasted now that seem- the they (m.) are ingly two children der'no"t ne" ne'' euTda'goiT ne" euVdase-. Da', o'ne"^-kho' 4: they (m.) two that the her body in the she maiden. So, now and aregestating na'e' deodii''hwage'he"\ la'do'", gi''o"\ geii's: ''' I's e"sego- 5 verily they (m.) two are con- They(ni.1 it is said. custom- "Thou thou wilt tending in dispute. two it said. arily: wanrMl'ong/' ''I's gwa''," nige"'' gen's ia'do"'. O'ne"' ne" (> be the larger "Thou just," that is custom- thcy(m.) Now the (elder) one." to say arily two said. shiiia^'dat ne'' agwa's haet'ge"', ne'' ne" hono"''bi"dae' waen": T one he is that very he is ugly, that the he is covered with he it said: person wurts (pimples) ''I's e"tcadie'e"t e"'senna"'gat." O'ne"^ ne" shilia'dat waen": <-> "Thiiu thou "wilt take thou wilt be born." Now the one he is a he it said: the lead person 'I's gwa"." O'ne'" ne" Hono"'hi"dae' waen": "I's gwa" Thou just." Now, the He Warty he it said: "Thou just 9 e"tcadie'e"t e'"senna"'gat." 10 tliiiuwiltbe thou wilt be "So bt' it," he it saiii the one he is a thf first born." person, "e"'si'waie'is gwa", noii" na'" i's'il'." '"Nio"," na'e' waeii" 11 " tlioti it wilt fultill just, p>er- this t lion per- "So be it," verily he it said haps, sonally." ne" IIono"'hi"drie\ O'ne"' wai'nna"'gat nige"" ne" hago'wane"'. ^-' the He Warty. Now he is born this it is the he large one. SKNKCA VERSION 281 anotht'i' to be born. Th(> other hud been born only u short time when this one was also born. They had been born only a very short time when their mother died. There, verily, it is said that he, the Warty, came forth from the navel of his mother. 80 nt)W, verilj', she, the Aneient-bodied, wept there. Not long after this, verily, she gave attention to the twins. As soon as she finished this task she made a grave not far away, and so she there laid her dead offspring, laying her head toward the west. So now, moreover, she talked to her. She, the Ancient-bodied, said: "Now, verily, thoii ha.st taken the lead on the path that will continue to be l)etween the earth here and tlie upper side of the sky. As soon as thou arrivest there on the up))er side of the sky thou must carefully prepare a place where thou wilt continue to abide, and where we shall arrive."' Now, of cour.se, she covered it. Da'djia"' o'ne"'-kho" In a short now and time wa enni na dog she it noticed ne Ihe e"na"'giit. Drrdjia''shofi' hona"g;i'do"' lie is horn he will be boni. In a short time oiilv O'ltl it other now waenna"'gat. DiVdjiiV'shorr ninti"ga'do"* he was born. In a short time they (m. ) two are born o ne now III. seem- ingly ne" that she died still ne wu next m order ne the shagodino^'e"*. she their mother is. daaiiVge°'t he" he came forth where Ne"'ho' na'e There, veril; diiago'she^'dot just shu lirts liff navel gi"o"-, it is said, ne" the ne llle hono"e"'. Da', his mother. So. Hono"'hi"'dae' He Warty o'ne"' na'e' now verilv Wil'on'sdae she wept ne the 'he""'e"' (UVaonni'sheV)"' o'ne"' Not it is it lasted now Eiu'dage°"'tci'. She Ancient- bodied. dei'khe"'. they (m. I two are twins. na'e" wtveiadon'ni" dosgen'o"'shorr, da'. ne"'ho' wa'ago now verily she made a cave just near by, so, there she na'e' o'thofiwadi'snie' ne verilv she them cared for Ilu Ganio"' waondienno"kde"' So soon she completed her as task iff'shen" ne"' her laid the wa agogoen . she her scalp (head) laid. Eia'dage""tci': She Ancient- bodied ; she made a eave (hole) gou'wak-gen'ofi-, he" gaa'gwe""s-gwa'' ne'^'ho' her offsprin Da'. where it snn sets direction o lie now. di'' She it said the Ne" That Eia'dage^'.'tci She Ancient- bodied: Gain" di'q gwa'gwa Wliere mori ovei thono""sot wai r of course lli'gen" this it is diioas'ont' ne the he is thy lather ne" (Ta'"hii', the It Wind. in direc- tion noil" ne''"ho"-gwa' ])erhaps there direction ne the hak.sa'dase"'a". he v(.)uth. gen ,s aiioagont ne custom- there it ^\ind that arily is fixed ne" i;i"'ni." ""Nio"," waen"' there his lodge the he is thy "So be it," he it sstid stands father." Da', o'ne"" na'e" as'de" o'tha'dii't ne" So, now, verily, out of he stood the doors di'q waatga'iofi" he'onwe'-gwa" diioiigofit'; ne'' kho"' he it watched the place where there it wind is that and in directit.'ti coming: ha'do"" ne"' ne"' dewagadoendjoiTni' ae'ge"" ne"' ha'nl'. he it kept that the I it need 1 him should the heniv sa>-lng .see father 'is. he youth, more- over Vne"' now ne" the ne that i:::v.-!TT] SENECA VERSION 283 lie w.iuld ,i;ivc iii(> aid." Now. lir said: " Fur voudcr stands the lodye ( r inv father, the Wind; lie will aid me: he will make the bodie.s of all tlichindsof animal [iiian-lieings]; and liyall iiieans still something- else t!iat Mill he an aid to nie." So now he started. lie had not gone far when in t!ie distance ill' saw the place where stood the lodye of his father. lie arrived there, and there a nuin-being abode who had four" children, two males and two females. The youth .said: "'I have now ariived. < ) father, it is necessary that thou shouldst aid me. And that wliith I need are the game [aiiimalsj and also some (jther things."' They were all })leased that they saw him. So now lie, the Ancient, their father, .said: "So let it l)e. Truly I will fullil all of thy require- diioi''wa" nc '■' aagiadage'iia'." O'ne"' waefi"': ■•Hoiiwe'-gwa" there it is reason til 1 lie me should aid." Now- ln' it said: ■' Where in ilireetion thono"'so't lie"' ha'nl' ne"' (ia'dia'. ne"' (''"•i>'ie'na"wa"s. there his lo' be it siiw wIuTr in eing is. dren. are i)er.stins two are male ivd\ d('*^'iias'he' degnT'o"". \\'a('rr' ue*' haksa'da-se^'a": "' Cue"" they ( 1". ) two are they ( f. » two He it said the he youth: "Now b [lersons are female. o'gio""': Inrni'. ne'' ne"' dewagadoendjon'ni' a.s<^-iiVdag'e''hri\ T have uh, my thai (he it nie is necessary for thou me sliouldst 1* arrived; lather, it is, ai'I, u 12 •iThe use of the number four here is remarkable. It seems that the two female ehildren are intro- duced merely to retain the number four, since they do not take any part in the eventsof the legend. It appears to the writer that the visiting boy and his warty brother are here inadvertently displaced by the narrator by the substitution of the two girls for the reason given above, owing to his or a predecessor's failure to recall all the parts of the legend. This form has emphasized the importance of the twins to the practical exclusion of the other brothers. In the Algonquian Potawatomi genesis narrative, which, like those of its congeners, appears to be derived from a source cc^mnHm to both Iro, by the forehead strap niatha'i'ne' o'ne"' wa'os, ne"' kho"' ne"' hosda'ne'. now he got that ami the there he was on his wav o ne now I" I wai 1 of course he got tired, weighed down. WiT'e': '" Agadofiis"h»"MT gi" en' nofi"." Da', he " I myself should I think it seems perhaps." So, h'cided: rest." agii'we"'." O'ne"" iiii'e" ne""ho' waawii'ha"'si', so it is I own it Now verily there he it unwrapped, (it is mine)." nige"" 3 4 5 6 7 8 9 10 11 12 13 14 15 236 IROQUOIAN COSMOLOliY [ETH. ANN'. Now, verily, he there luiwrapt it luul uueox'ered it. -lust a.s soon as he opened it there were repeated shovings. Now. moreover, there all the various kinds of animals that his father had given him came forth. He was taken ))y surprise that all the animals so suddenly came forth. Thus it came to puss as soon as he fully opened the sack. And there, moreover, they severally ti'aiiipled upon him. So the last one to eorae forth was the spotted fawn. Now he then- shot it. On the front leg-, a little above the place where the hoof joins the leg, there he hit it. It escaped from him, verily, moreover. !So now he said: "Thus it will be with thee always. It will never be possible for thee to recover. And the wax [fat] that will at all times be contained therein will be a good medicine. And it will continue to be an ertective medicine. As soon as anyone customarily shall have sore eyes, one must cus- tomarily anoint them with it. binding it thereon; then, customarily it will be possible for one to recover. 3 ■1 5 6 7 9 10 11 1^ 13 \\aawe'sa'go"-kho". Ganio"'-shori wa'hotlon'go" o'ne"" dawa'djaen"'- lie uncovered it und. So soon just Ik- it unoovererl now it pushed up as repeatedly. ciofi". O'ne'" di'q dawadiia'ge""t ne"''ho" ne"' ha'deganio"'dage' ne" Xow more- thence they (z.) there the every it animal in that r)ver came fortli number (is) ne"' ho'wi' ne'' ho''nI. Waadiengwa^shon'. (lawadiiage""'d;ik ne"' the lie it gave the he his He was surprised just, they (z.) came out the to him father is. suddenly ha''deganio"'dage'. Ne"'ho' na'a'we"' ganio'' we'so' o'tha^hagwC'iTdat. every it animal in There so it hap- so.^^oon mucii he it opened, number (is). (thus) pened as Ne"''ho' di'q o'ne'" o'thoia'daiqda'non". Da', ne"' agwa's ne"' There, more- now it trampled on him So. that very the over, severally. na"'gen''shon o"gfua'ge''"t ne"' djisda'thien'o"". very last (hind- itcameforth the spotted fawn, most) waa''iak. Oefidofi'-gwil', ga'si'uo''-ge*, osthon he it sliot. Front side, itsletion, it little O'ne"" Nuw illlOVL' lit IS) there the .)djiene"\la'g'e' ho'onwe' i;'aVsi'nut n('''"h(. its ankle on the place it.s les i>^ there the place where it.s legr is fixed waa SI s. lie it hit. W; ID 11 Ul- ] t escaped from di'q ge"'s him more- over na e . verilv. Da', () lie now iitVio'den'on^^ diiotgont'. 'rhr""V'"' always. Not (it is) waeil'': " No'''ho' ni's lie it said: " There tlie t hou dtVaon" wen'do"* oil.sa'.saVlo"'. io it will con- tinue to be it is jiov sible ^^e^' That ne the ()n(y''gway.shir-^en'on(i- it medicine it will lie RKain thou thyself should.st recover. ne" ne^'ho' the tliL-re diiot^'ont' alwavs (■'"wafiMff k. Ne'' It will be (-"in- That tamed tioi'*i'en* oi'sif that it is it fat (wax) lie*' e"iono"'gw:Vtohi'ioag. Ganio" the It medicine will contlnno So soon to be a t,'oud. as "*ho' e"iago''ga'5 that CUP- there one it will tomarily anoint, e"iondie"''sao"\ o'ne"' gen's e"wa'do"' ne"' e"djon'do"\" one will bind it on now ens- it shall be the ugaiii shall one oiie'.s self, tomarily possible recover." gen's soiigiV' e"iagoganun'\va"k ne'' gen's ne cus- anyone tomarily It will sicken one s eves HEWITT] SKNECA VKKSIdN 237 Sii tlicii he departed ;i<;aiii from tliat iila<'e. ^\'heM lie aeain arrived at the pla'-'e wliere their l(>dij;-e .stood, he told his yomiuer brother, sayin<;': "1)0 thou look at wliat th(^ father of us two lias o-i\-en us two." A\'lieii he auain arrix'ed where hi> e-rmiduiothei- was. ho said: "Now 1 have been t<> the place of my father on a \i--it. He e'raiited iiie a most important matter. So do ye again yo out of (h)ors. Ye will hear the great noisi' [made] l>y all the .several kinds of animals." Now they went out, and thev listened to the loudness of tlu> noi.se made by all the kinds of animals. Now there, theii- gran-aiii,so'orie'. O'lu''"" ' ^ ^ » to . I so It IS that verily tins it is deer it will be Now ^"^ smail(er), named. 238 IBOQUOIAN COSMOLOGY [ETH. ANN. 21 next in turn shall, verily, be called a bear. Now, also, another things, next in oi'der, let him stand here, and that next in order of time shall be called a })uffalo. So that, verily, is just the number of [j^ame animals] which are large in size. As soon, verily, as man-beins^s shall dwell hei'e, those, verily, shall be the names of the different animals; when tlie man-beings dwell [herej. then they shall give names to all the other animals."' So, verily, now, he, the youth, said: "'I desire that there shall be a hollow here [in the ground], and that it shall be full of oil." Verily, it thus came to pass. Now, moreover, he said: "Hither let him [anthropic], the buffalo, come." In just a short time it then stood there. Now he said: " Therein do thou plunge thyself." Thus, truly, did it come to pass. On the farther side it landed from the oil pool, having become as fat as it is possible for it to be. So now again he 8 9 10 11 12 13 14 o'ia'-kho' it and other nia'gwai' bear ne'kho' lie wa next in order Da', So, e"gaiasoong it will be called ne"' de^'ha'dat, tbe he (m.) ^vilI stand up, ne'' na'e' ne"ho that verily there ne'kho' de"ga'da't, ne"' ne" here it will stand that the "P. ne"' na'e". O'ue'" o'ia" the verily. Now it other ne that ne wa next in order de'giiiVgo"" buffalo ne'wa" ne" next in the order kho" ne'wa' and next in order e"gcliaso'ong. it will be named. niweii'nandr so many they are in number ne the ga nio it game ne" the wadie"o'wane' th. da' they ( z. ) are large ones. ne that na e verily _ on gwe 7 ^ man- being Da,' So, dase"a' youth; time now o'ne"* now Ganio*' na'e' e"ieiia"ge'g* ne'kho So soon verily thoy will here fls dwell e"wadiia'shon' ; ne" no'nc that the time e^ldi^seil'no' * they (ni.) them names will give ne"ho' o'n there im ne' the on gwe , man-being, they {z. ) will be named severally; gagwe go' it all ne the e"adina"'geg ne" they (m.) will the be dwelling h!i'deganio"'dage'." every it animal in number (is)." na'e'shon verily just lie it said ne" the haksa' he ■ Dewagadoendjon'ni' ne'kho" daio"dada'gwen'oiig, ne" ' It it causes me to desire here it hollow place should be, that ne o no the it oil O'ne"' di'q Now more- over shoiT' o'ne" now ho'sade"sgo".'" thither do thou plunge thyself." sgo'go' he"' landed where ne""ho" there e"gana"hon'g. "' it will be full of it." Ne''"ho" do'ge"s na""a'we"'. Thus if is true so it came he it said : 'Ga'o" it'het ne' "Hither let him the (anthr.) come ne""ho' o'tga'da't. O'ne" there it stood up. Now Ne'''ho' do'g-e"s na"Vwe"\ Thus it is true niiogwe'nion' o'sen' si> it is possible it fat (is) so it eame to pass. Da', So, degiifV'go"". buffalo." he it said : Ho'gwa' That side o'ne"' now to pass. Da"djia'- In a short time just "Ne"'ho' "There ho"wade'- thither it a'e" waen"; again he it said: SENECA VERSION 239 said: " Hither let liiiii |;uithropic] eoaie next in order of time, tlie Iteur."' In a short time now tlie bear 8tood there. Moreover, he now said again; " Tlierein do thou, next in order, phmge thyself into that oil.'' Thus, truly, did it come to pass. On the farther side it landed from the oil pool, having- beeome as fat as it is jjossible for it to be. So now he said: "What is it thou wilt do, and in what manner, to aid [human] man-beings^ " '" This, seemingly, is all; I shall just flee from him," it said. So now he loaded it by inserting meat into its legs. And now. verily, its legs are very large. So now he said: '"Let the deer next in order stand here." As soon as it stood there, he said: "There into that oil tiiou shalt plunge thj'self." Now of course he [anthropic] cast his body therein, and landed from the oil pool on the other side, and it [zoic] was as fat as it was possil:)le for it to be. So now he said: "With what and in what manner wilt thou aid the [human] "Ga'o' "Hither o'ne"' now Ne""ho' Tluis it'het let him eome ne' that ne wa next in turn ne' the niagwar bear." ne"'h< there •■Ne'''ho' ■•There do'ge"s o'tga'dat ne" the it sl.ioii itself i's thou nia gwai . bear. O'ne"' Now ne'wiV ho\sade''sero' next in turn hi'geiT this it is Da'djia'shoii" In a short time j ust di'q a'e' niorf- again over it oil in." niiogwe nion' so it is possiVjle ) It earae to pass. Da', So. thither do thou plunge thyself Ho'gwa" ho'wade'sgo'go' he" That side Ihithcr it landerl where o ne" now ni s necie the so wilt thou thou do it gwa" ne" seem- th<- ingiy on'son"' ne" severally the ne the e"'sheiii"'drige"hii" thou them wilt aid e"gade''go'," o"gc"''. I will flee," it (z.) it said. o wa it meat ne' the ga SI nagon its leg in. wane"'s. Da', o'ne" large. .So, now de^ga'dat." Ganio"' he shall stand." So soon as he"'.sade's'go' hi'geiT thoti wilt plunge this it is thyself waadia'do''iak, he his bodv east. he it said: ne"''ho' o'tga'dil't o'ne" there it itself now it itself stood o no ge it oil in," waen": "A' na""o"te''"en' heitsaid: "What so it is kind of thing ne'' oii'gwe' r' "Ne"' the human beings'?" "That Da', o'ne"' waondani- So, now he it inserted O'ne"' na'e" dea"sin5- Now verily his legs are ne'kho' here "Ne'"ho' "There wai'i' ne"'ho' i.>f eourse there " Neo'ge" ■' Deer ne wa next in turn he it said; ho'gwa'-kho" tliat side and he'' niiogwe'nioiT where so it is possible o'sen". it fat (is). Da', O'ne" Now waa'do'go', he came up, o'ne"' waeiT': now heitsaid: ne*'-kho' that and "A' "What ne" the na o sueh kind te en ne" of thing the 1 S thou so thou wilt do it ne" e"'sheia"dage"h!i' ne" on'gwe' ?" the thou them wilt aid the human beings?" 1 2 3 4 5 (i 7 8 9 10 11 12 13 14 240 IROQUOIAN COSMOLOGY [ETH. ANN. 21 niiiii-))eings?" "As for me. I shall not flee from him." it said. He said: " With what, and in what manner, moreover, wilt thou just do itr" " I will just bite them repeatedly." it replied. So now lie. the Youtli. said: "Thus, just so. and only so, shall it be witii tlice." and now, moreover, he removed severally its upper teeth. Tlicu he said: "Now the bodies of all those things which have horns, the buffalo, and the elk, etc., inherit the effect of this change." That is the reason that they [anthropic] have no upper teeth. All these several small things, the raccoon, woodchuck [or badger], porcupine, and also the skunk, all cast their bodies therein; therein they [zoic] plunged them- selves. So only that is the number of those who were received. So next in order are those (z.) who were not accepted. I say that these, the Fisher, the Otter, and the Mink, and the Weasel [were 'Ne" ■ That ne the i" the""e"- thagade"'go", I not it is I should flee," o ge it said. Waen" He said: "A' • What na"''o'te""'en' such kind of thing Da', (.'ne"' So. now di'q-shoiT ne""cie"r" "E"khegai"'-shoiT." o'ge"". "I them will bite only." it it .said. more- only over waeii'' he it said ne the so thou wilt doit?" haksa'dase"a': "Nen'da" he youth: "This gfwa" ;lion just ne"' i's ne"io"den'ong.' the thou so it shall continue to be." seem- ingly o'ne"' di'q waono'djodagwa'ofi' ne" now more- he its teetli removcl the plurally he'tgen'-gwa'. upper side. O'ne"- Now Wii'odiifi'dadiio'was ne'' the waen : he it said: degiia'go" buffalo, mnrc- OVLT 4b Ne" The kho- and gagwe go it all () nt l;nw ni ne" djonae""'dtr, the elk. their (z.) bodies shared the change kho" ne" deiodino""geont." Ne" and the they ( z. ) have horns." That (ones) no""'djot ne" he'tgen"-gwrr. Gagwe'go"' nen'gen" ne" nieiina' have teeth the upper side. It all this it is the .so they (z. small are djo'ii'ga", the"doo"", ga'he"'d:i". ne"'kho gaii'oii'ni' the""e"' deadi- it causes the not it is they(m.) matter sa'-shon"'o"', ne'' severally. that ne the 10 11 12 13 U ne the se non , skunk, ne that ne'"ho' o'wemiade's'gok. there they (z.l plunged. hofiwandi'g'we"'. gagwe go it all Da', So, woodchuck (badger?). ne'"ho' thus ue^''ho'-.shon* thus only porcupine, that and o'wennadia*do''i:ik, they tz. I cast their bodies' ni ion *;o they many (arej ne that ne' the they (m.) were accepted . Da', So, ne that next m order sgaiana"ne'ge"\ ne" i?*her, the ne tne ( the not odawefi'do"" otter. deawandi'gwe"': Ne" ne" they were accepted : That the (it is) kho" ne" djio'da'ga', . kho" and the mink, and HKwiTT] SENECA VERSION 241 the ones]. So that was the miiuhtT of tlins(^ who wcrf excluded, [being setj aside, und wlio assenililetl there near by. So the Mink now cast liis l)ody into the oil. As soon as lie came up out of it the vor.tli seized him there, and hi' iield iiiin up. and he stripped hi.s l)ody throug'h his hands, and that is the reason that hi-< body did become .somewhat loneer. Now, verily, aeain it thus came to ])ass. Their bodies shared the change [into the character they now have], namely, those of the Fisher, and the Otter, and the Mink, and tlie Weasel. And this is the number of those [zoic] whose bodies next shared this transformation there — the Wolf, and the Panther, and the Fox. All these wer(> excluded, being .set aside. So now the two male children were in the hal)it of going away. Day after day the}' two went to a great distance: there faraway they two were in the habit of setting traps. So then day after day they two ne"' hanofi'got. Da'. iie"''iii>" niwennafidl'' wak'a"' wa'odiis, tlu- weasel, Su, lliiis siMiljiny they nside they were I »re) ill minil)er exehideil, 1 ne"'"ho' wak"a"' waodiia'daiel"'. Da', o'ne'" ne'' djio'da'ga' there aside thi-y (z. ) assembled. So. now the mink ne"''ho" waadia"do"'iak ne'' o'no""ge". Ganio"'-shofi' daa'do'go" there he east his body the it oil in. So soon as just he lande*! .^ 1 herefrom •-* o'ne'" ne'' haksa\lase"'a' ne"''ho" waftie'iia"". kho"' ne'' now the he youth there he it oaUKht, and ttie t he'tge"'' waa'dat. kho"' ne'' waa'djiiu'iik, ne"' ne'' gaii'- up high he it held. and the he stripped it tliat the it through his hands, makes '> ofi'ni' gain'gwfr na"gfiia"des'he"t. O'ne"" iia'e' a'e" ne"'ho' matter somewhat so its liody beeame Now verily again there long. '* na""a'we'". Wii'odiia'dadiio'as nen'gen" sgfuanane'ge"", kho"' ne"' so it eame to Their bodies shared the this it is tisher ( marten K and the - pass, ehange i odaweii'do"', kho"' ne'' djio'da'ga', kho"' ne'' hanofi'got; da'. otter. and the mink. and the weasel: so, ne""ho" niwenniindr' he"' wa'odiia'dadiio'as. Ne" ne'wa' ne" there -so many they (z. l where their ( z. ) Ixxlies shared That next in the ,. (thus) are in number the ehange. order •' othfnon'ni". kho"' ne"' hen'es. ne'' kho"' ne"' no"Vwat'gwa". wolf, mid the panther tliat and the fo.\. , (longtaill. lo gagwe'go"" wak'iV wa'odi'is. it all aside thev wiTe exelmled. 1 1 Da', o'ne"" ne'' deiksa'Ti' o'ne"" gen's ia'den'dio"s. O'he""- So, now the theyira.ltwo now eustom- they (m.l two were Dav after n, ehildren arily iii the habit of ' J-- going away. ciofi'nio"' hoiiwe'-gwa' henet'ha"; we'e"" ne" ne" hreo'da"ne"s. day plurally far diree- they (m.) two far that the thevim.UwoKo 1 o firm go huljitnally; to set traps. 21 ETH— 03 1« 9 l(t 11 12 13 2-12 IROQUOIAN COSMOLOGY [eth, akn.21 were in the habit of going- away. So for some time now they [masc. anthropicj who severally had otgon" natures, and they also whose bodies were otgon in nature, iiated them |the two boj^s]. Now, of course, the}' two, verily, in going- away, were in the habit of going together. So that [I sayj, moreover, one day tlie elder one said: "Thou alone, for the time being, go thither. Thou alone next in time shalt view our several set traps." So moreover [I say], that truly it did thus come to pass. As soon now as he was far away they [masc. anthropic] whose bodies are otgon by nature killed him there. So now he, the elder one, became aware that they liad killed his A'ounger brother. So now he l)egan to cry. And [I saj] that when it made him weep the most, when he said in his crying, '"eiT. 'eii", "en", 'eiT'". then there were noises made in several places in the sky that is present. So now they [masc. anthr.] who are sevei'ally Da', o'ne"' o'he"'cion'nio'" ia'den'dio"s. Da'. gain'gwa' So, now day after day they (m. I two went So. si.imewhat plurally aw"ay habitually. na'ionni'she't o'ne"" honwadi'swa'ai"s ne" honnontgo""shorr'o"'' so long it lasted now they (m. ) them hated tlie they (m.) are otgon «' I'hirally ne"' ne"' honnondia'dat'g-o"'s. O'ne"" he'' ia'deii'dio"s diia- that tile their (m.) bodies are otgon Niiw where Iliey (m. )goaway eon- plurally. habitually we"''o"" na'e' geii's i'ne's. Da', ne"' di'q ne" swenni's'hii't tinually verily eustom- they(m,)two So, that more- the one it day is arily go together over customarily. o'ne"" ne"' waefi"' ne" hagowa'ne"": "I's-shoiT ia'e' ne""ho' now that he it the he large one: "Thou only for the there .said time being ho"'set. Soii'hage'a' ne'wa' e"'sekdon'no"' ne"' ong-ni"eo'do""."'' thither do Thou just alone next in thou wilt go to see tlie thou I have set tli'ui go. (by thyself) turn them traps. " Da', ne"' di'q do'ge"s ne""ho' na"'a'we"". Ganio"' no'ne"' So, that more- it is true thus so it will come So soon as the time over to pass. we'e"' he"'s o'ne"" ne"'"ho" waonwa'nio' ne"' ne"' hofi- far heisgoing ni>w there they (m. i him that the their(m.) aboiU killed nondia"dat'go""s. Da', o'ne"" waanina"do'g ne" hagowa'ne"' bodies are otgon So, now lie (m.) it the he large one i.s plurally. noticed ne"' hoiiwa'nio' ne"' ho"gen"'. I)a'. o'ne'" o"tha"sent'ho". Ne" the they (m. i him the he his ycmnger So, now lie wept. That killed brother is. ne'' no'ne"' do'ge"s waode"'hasdon's. ne"' no'ne"" o"ge"" ne" the when it is true it used great strength that when it it said the (the now 1 on him, < the now ) ha.sda''ha", ne"' ne'' "'eii'', "en"', "en"', "eii"',"" o'ne"' he is weeping, that the ■'heiih. henh, lienh. lienh," now wa"otgaiia''son" he'' ga'oii'hiade". Da', o'ne"" ne'' hoiinofitgo""- it liegan to give out where it sky is present. So, now the they (m.) are otgon .sounds "Otgon signifies maleti*.-. It denote.s specifically the evil or destructive use of orenda, or magic power. HEWITT] SENECA VERSION 243 otgoii. anil also they [zoirj wliosf bodies are severally oti^oii, now, verily. Uecaine alarmed. Now, moi'eover, they said: "In just a short time only, we believ(>. the sky will fall, ]«:>rhaps, as soon, we think, as he weejw niiich; it is ]>refei-al)le that he. his younger brother, shall I'eturn: nothing else [will stop itj." So now of eourse the youth beeanie ashamed because sueh a lui'oe numl)er of ])ersons severally became aware that he was weepiny. So now verily he did close up his lodge, all places therein where there were openings [crevices]. So now just after he had completed his task of closing up the open- ings, in just a short time, now th(>nce. from the outside. Flint spoke, saying: ■•Qh, elder brotiier. now 1 have returned." So now he the elder one, who was shut up indooi's, said: ""It can not be that thou shouldst come in. Thou shalt just depart, thou thyself. Thou shalt take the lead on the ])atli whereon went the mothei- of us two. There shon"'o"'. ne"' kho' ne'' onandiadatgo"'shon"'o'". o'ne"' na'e' plursilly, that iiiirl tin.- their (z.) bodies are plurrtlly olKon, now verily 1 ■wao'no'"dio""k. O'ne'" di'(j waen'ni': " Ha djigwas'-shoiT they (z.) began til fear. X..\v more- they it wiiii: "Just snon ,,nlv ^ over e"dwa"'se°"t. gi"' eiT noiT', he'' ga'oiThiade" ganio" ("'n' noiT' it will drop I think it may perhaps, where it skv is present so soon as it may per- 3 (iown, l>e ' be, ■ haps, we'sQ- e"ons'dile"": ne"' sa'gwa' ne"' e"shadon'het'-shon' ne" much he will weep: that it is better the he will again just the -i (preferable) eome to life ho'geiT'." Da', o'ne"" wai'l' ne"' ne"' hak.sa'dase'Tr waade'"he"' he his younger .Si>, now of I'ourse that the heisavoiith he beeame 5 brother is." ' ashamed so"'dji" gendio-'gowanen' o'ne"" waennenninandog'hon"' ne"' beeanse it body ide. One of the ways will lead thithei- to the plaee where is the abode of His-word-is-master." and the other will lead to the plaee where abides He-dwells-in-caves.'' And also thou wilt have servants, they-[masc.]-dwell-in-caves. So that, moreover [I say], thou shalt take this thiiio-to-l)low, this tlute, and that thou shalt constantly continue to blow it. Just as soon, customarily, as one's breath ends, one shall hear customarily from what diretlii'r. whiit is it. verily, iiiul why dost thou not in yreat nieusure eat wild ])(>t!it(ies ; "" "i fiLstonmrily, all alone, l>y mj'.self eat food,"" she said : "■ I eat it [food], as a iiiatter of fart."" Now he mused. ■■ Now, verily. I will watch her in the iiiLi'ht, now just soon to he."" So now he made an opening in his rohe. Now. verily, he laid himself down, pretendiny to hi' asleep. Thenc(>. iie\-er- theless, he was looking, out of the place where he had made a hole in his robe. Now, moreover, li(> was looking out of the place where he had made an opening in the robe, and he was watching the place where his grandmother abode customarily. So now, she, the Aiuient- bodied, went out. Now, moreov(>r. she looked in the direction of the sunrising. Now the Sbir, the nay-briiiger. was risen. Now she. the Aiicient-tiodied, said; "• Now of course, so it is. I will remove my pot sitting [over the tirej."" So now truly she removed the pot aksot'. < )'ne"' na'e o"shago"ondon\ "Waf'fi"': •'Aksot'. a' my gniml- N',>\v ijmthcr.' V.Tib I in' her qin'stimifd. lit- it saiil: '• My grainl- what mother. 1 non'' na'e" go'wa' lie'' i's de"'ses ne"' t)nenno""'da" ; "' ptT- ^-urily hiiits. great it is i]w tlii'ii iHit thnii it the eatest it wild potato?" '2 "l"'-shofr g( ■■fi's. agon'ho""ge'a' o'gadekhon'ni" wa"a'ge"". "I only ci: istimi- 1 am wholly iilriile I my food cat," vh..- it arily. "■* i'gi^s iie''ho*."" < )'iu''"' wh'c': " ( )'!ir"' iia'c" r'"klnMali;"ri'u)iV. " I it eat Hs matter Nnw, he re- ■' Now, vrrily, I her \vill \\at(li. habitually of fact." solveil: lie'' lie*' hiiVljig'^Nus' r'"i()''j^;t'." I):i'. o'ln'"* wao^aiien'dr'"' ne"' that till- just s(»m iH'w it \vi)l lir Su, iin;\ ln' iUmh- in it iiiarfteii"liii;^'. he is asleej'. himself uses. down. No"' 'ho'. se"*'t'"" iiiuv"*' dethui^a'iie' he'onwe' tie'' thaugai'lefit. There, neverthe- su it is ilience tie is thi- place the there he it linl.- less ( li(i\\even looking w hen- in it nia^'ipiiii' iIhti* h.av then re lie was "ver liiiiking he'ofiwe' thaouai'iefit ne*' i'ios. o'no"" . n(''''h()" dea^'a'ni^' Q the place he has it hoi*- tlie mhr. imw tlure his eyes u t-re ^^ where in it made lixed on it he'ofiwe' ie"'dio"'' ne'' lio'.sot'. Du'. o'lu'-"' \va'eia'g'e"'t ne"' the ]ilaee she was the hisKraml- So, now sh.- went ont the 1*-' wliere seated mother. Iege"*''tei*. O'ne" di'q wa'ontgat'iio' ne"' tg!i!i'g\vitt;v"'.s'-u\vri'. She Now, more- sin- looked llie then<-e it himinary direc 11 Ancient One. over, eomes up tion O'ne"^ diio{i''o'witgv"''o"' ne'' Tgendenwit'hff (Tadji'so""da'. Xow there it planet is risi-n ihi- Tlien(-e it brings [tstiiriisi. ^^ - day O'lU'"" ne'' le"e"''ttM' waa'^e"*: *M )'ne"' wai'i* niiie "' S Now the 8he. she it said: ■Now, ..l Cours.- Aiieient One 13 e"gna""djoda'go" ne" agna""'djot."" l)a'. o'ne"" do'ge"s I pot will remove the I have set lip the So. now truly. 14 pot (<^n the tire)." 246 IKOyUOIAN COSMOLOGY [ETH. ANN. 21 [from the tire] and also put the wild potatoes in a bowl of bark, and there was just one bowlful. So now, next in order, she rummaged among her belongings in a bag which she pulled out, and now, verily, she there took out c-orn. So now she parched it for herself. Now, moreover, it popped. There was quite a pile of the popped corn. Now, verily, she took out a mortar of small size. Moreover, she struck repeated blows on the mortar, and the mortar grew in size, and it gi'ew to a size that was just right. Now she took out the upper mortar" [pestle] from her bag. Now again she struck it repeated blows and it, too, increased in size. So now she pounded the corn, making meal. So now again she searched in her bag. She took thence again a small pot, and she, too, again did in like manner, striking repeated blows upon it, and it. too, increased in size. Now wa'ena""djoda'go" ne"' kho" ne"' 1 she pot removeri Ili:it and the gadjie""'ge" wa'e'e"' ne"' onefi- il i>o\\\ in «hf it plaCL'd xhv it no""'da\ sgaksat'-shoiT o'wa'do"". Da', 2 potatoes. one it dish only o ne' now o'a'ofi'ho"" ne'w ■a' next in tnrn oVl iaji'oda " no" • 'dtii" she nniiniaged her belongings ne that ne" the na e" 4 verilv there wa'eda"go" she it took ont of gaia it has ne the wa'ondiefi'tho" -hr it pulled forth, onefi'o"". it corn. Da', .So, di'(i more- over o"wa"dfidon'g*o\ it ]iopped I burst). wu"'onde"\son\ O'ne"' 5 she parched it for Now herself. gain'g-\va' niio'so'dje.^. O'ne"' na'e' t> somewhat .so it pile i.s Now verily, high. niwiV'a'' ne" ga^nio-a^diV. O'ne"' di'q ne*'ho" wa eie"'da'nurr 7 so it small the it mortar. Now more- there she it struck in size is over repeatedly, ne"' ne''' ga'niga''da' oVado'diak, ho'gowa''h(''t. agwa's ne'ho"tc'i a e once more wiVeda*'gx>' she it took out O'ne"" Now ne"' the 8 that the it mortar it grew, it became larger. iu size very just right (e.xaetlyi na"Va""'he't. O'ne"' he'tgen'oiT ne" ga'nig a"da' wa'eda"go" 9 so it became in size. Now upper (one) the it mortar she it took out ne"' goia'gon' O'ne"" a'e' waeie""da'norr. o'ne" ha'e'gwa' 10 tile her bag in. Xow once she it struck again repeatedl.v. now also lio"gowa"he't. Dsi', o'ne"' ne"ho' wa'e'the't. othe" shii" wil'e'- 11 11 became large in size. .So, now there she it pounded, it meal she it cion'nf. Da'. o'ne"' a'e" ne"" hwtVeie' ne" goia'goiT. 12 made. So. now once this she it did more way the her bag in. Ne''"ho' WiVeda^'go' a'e' niwa"a' gana""dja\ ne"-kho* ne" 13 There she it took out once so it is small it pot. that and the once so it is small more in size ne"''ho' 14 there once more so she it did she it struck repeatedly, it became large an'l once more. a This term goes back to the time when upper and lower grinder had the same name. ami. j^o, so soon I it was now once !IS cooki'rt more no"' g\>i{i'g'ori\ D:l'. o'ne'" iif"'ii()' thu. liLT bag in. So, now there HKWiTT] SENPXA VERSION 247 she tbore set up the pt)t. and also made mush thrreiii. So, as >oon as it was eooked she again runiinao-ed in her hag. So now slie took from it a bone, a beaver bone. Now again, verily, slie seraped the t)0!ie. and slic poured tlie hone-dust into the pot, and now, riioreover, at onee there tloated oil on its surfaee. Now, of coui'se, she took the pot from the tire. So now she at(> the food. Verily, now. the youth went to sleep. Now early in the morning again [as usual] she, the Aneient-i)odied, went away to dig wild potatoes. As soon as she dis- appeared as she went, then he went to the place where his grandmother cu.stomarily abode. Now, moreover, he began to rummage [among her l)elongings]. He took out an ear of corn wiiieh had only a few grains left fixed to it. there being, perhaps, only thi-ee and a half rows of giains left. So now h(> began to shell the corn: he shelled it all. O'ne'" ne"''ho' wa'ena"''djaniion'de"', o'ne"' ne""ho" wa'edjisgon'ni"- Xow there she it r»ot fastened uji. now there she musli ntaile 1 I'e' wa'dieno""dai"' nige""' she it runmuigfil si) it is ]i wa'eda"'go" o'neri'ia" slie tooli it out it tjonc •> Iteaver it t'one. Now once verily she it soraperi. Now then- more wati'ofitho" lie"' o'(lormit''""'sh;r, o'ne"' di'q iogofida'die" o'gtl'nu". she ii poureil the it scrapings, now more- it at onee it caused over i>il to float. O'lK'"" wai'i" wa"eiia""djoda'go' ne"' gana"'djo't. Da', o'ne"' Now i)f she It pot removerl the it i>ot sets up. So. now course wti'ondekhon'nf. O'ne"' na'e' wao'da" ne'' ludly. so many it row IS .lust it is laie-half. So, now he it Ijegan I3 m number ' wao'geiT ne" oiien'o"", gagwe'go"' w!u'is'"a't. Da'. o'ne"" he it shelled the it corn, it all he it So, now 14; e.'chausted. Sho lU'ieiit Oiu- S hvva'e"' .she went oinviird It ho'sot'. his grancl- mother. 10 O'ne"' Now 11 248 IROQUOIAN COSMOLOGY [eth. ann. 21 So now he parehod it for himself. Now, moreover, it popped, l)ur>st- ing itei'atively. there being (piite a heap, quite a large amount of it. Again he rummaged. Again he there took out a mortar of .small size and also an upper mortar [pestle]. So now he used this to strike that, and now, moreover, l)oth increased in size. And now he poured the parched corn. So now he in the mortar pounded it, and now verilj- it became meal. Now again he searched in her bag, and he took there- from a small pot, and now used something else to strike upon it blows; then it, too, increased in size. Now, verily, he there set up the pot [on the tii'e] and also put water in it. So now he therein poured all this meal. Now, of course, he made mush. So now again he .searched in the l)ag of his grandmother, and therefrom he took a V)one, and lie jjut it therein, and the nuisli became abundant. waade""son\ O'ne"' di'q o'wa'dadon'go', gain'gwa' niio"'sodja', 1 he it parched Now more- it popped by burst- somewhat so it pile is in for himself. over ing, size, ne-'kho' ne" gain'gwa' naioiT'he't. O'ne"' a'e' o'thano""dai". 2 that and the somewhat so it amount Now fMu-e lie it rummaged. became. more O'ne"" a'e' ne"''ho' waada"go' ne" ga'niga"da niwa'Ti' ne"'kho* 3 Now once there he it look the it morlar suit size that and more out is small ne" he'tgeii'on' ne" ga"niga"d;i". I):i', o'ne"" ne"' waaia"dak ■i the upper (one 1 the it mortar So, now that he it u.sed (pestle). waaie'"da'non". o'ne"" di'q o'gowa"he"t dedja'o"'. Da', o'ne"' 5 he it struck re- now more- it became large boih. So, now peatcdly, over ne""ho' wiiiaun'tho' ne" onen'.so""gW!V. Da', o'ne"" ne"'"ho' 6 there he it poured the it parched i-orn. So, now there waat'he't, o'ne"" wtd'i' othe"'sh!l" o'wa'do"". O'ne"" di'q a'e' t heit pounded, now of it meal it became. .\'ow more- once ctairse o\er more waak'don' ne"' goiil'goil", o'ne"" ne''"ho" waada''!Jo' ne"' niwiV'a' o he it searched the her hag in. now there he it took the soitissmall lor out in size gana""dja\ o'ne"' ha'gwis'dt^"' a'e" o'ia waaia"dak waaie""da'noii", 9 it pot, now soraethint,' once it- he it used he it struck re- more other pealedly, o'ne"" ;i'e"-kho" ho"gowa'"lie"t. O'ne"" na'e" ne"'"ho" waana""dja- 10 now once and it became large. Now verily there he it pot more niioii'de"', waa'hnega'eiT-kho". Da', o'ne"' ne""ho" waauii'tho' 11 hungup, he placed water and. i?o, now there he it ]>oure() thou eat of it, ><> !»■ it, oh, grandmother. There is an abundance of mush." So now she wept, sayini;-: "Now, verily, thou hast killed me. As a matter of faet, that was all there was left for me." " It is not g-ood." hf said. " that thou dost begrudoe it. I will get other coin and also bone" So now the ne.xt day he made his preparation^, ^^'hen he tinished hi.s task, he .said: "Now it is that 1 am going to depart." So now. verily, he departed. He arrived at the place where dwtdl man-l)eings. As .soon as he arrived near the village he then made his preparations. I say that he made a deer out of his })ow, and. next in order, a wolf kho' o'wil'do"' ne" odjis'gwiV. " Ho'ho"," "Oga"'o"'" kho". iia'- antl it became the U mush. ■'Aha!" "Itlasifs an.l, h<> go„.r' do'". O'lie"" drrdjifr'-slKJiT saie'io"' ne"' lu>"sot. Wa'a'ge'": "Gwe'. kept New Mioii alter just again site the liisgraiiil- Slieitsaid: ■■\\'i-ll saying. retiiriie'l iiinther. A"na""'ot in"sadie'"haT' " Agedji.sgon'ni'," wat-fi"'. ne'' hak>:r Wluit manner so then art ■• I mush am mabiiiK." lie it said. tlie le- <.if thing diiiiig':'" dase^'a': " Agwa's awendetga'de'-kho'. SadekhoiTni". nio"'. yonth: "Very itisjdeasnnt and lie Ilicin eat, -.. Ijr aksot'. (Jdo"'lu)ri'do"" ne'' odjis'gwa"." l);i'. o'ne'" \\a"o"s'da(''"". my grand- It is abtnidant tlie it innsh." So, n"\\ site wept, mother. ne"' ne"' wa"a'ge"": "O'ne"" na'e' noii" o'sgi'io". Ne"''ho'-shon'' that the she it said: "Now verily, proha- thou hast So mueh just hly, killed nie. ne'"ho" niwagien'dak." "Wa.' De'wi'io,'" wuen"', " Sa'-se/^'se". as matter so it 1 have had." "Oh. It is not he it said, " Thou dost he- of (act good," gru.igeit. OiiV'-shofi" i"' (^"gie'gwa" ne'' oneii'o"" kho" ne"' ('"nt'iTia"." ■^'" ■^""" ■ " fe'-^ fe"" "-^ ...... -^ ... Itolherjust I I it will get the it eorn and the il hone." ,S Da'. iio'ne"" wa"o''hen"t o'ne"' waadeeionnia'non". Xo'ne"' il So. the time It day beeaine now he his preparations made. The now .7 w;iai-lienno"k'de"" o'ne"" waen"': ""(J'ne"" iiige""' e"g;r'di''ri(li"."" 1(1 he his task tinished miu hcitsaid: Now ihalitis 1 u ill deyiarl. " Da', o'nt^'"" na'e" wiiri"deiTdi". Xe""lio" wtia'io"" he'onwe". So, now MTJly In.- departed. 1 here hearriveti the plaee where 11 ienan'gt^" ne"' on'gwe'." (ianio"' ne"'"ho" wtifi'io"" ne"' theviindefi ih.- man-heuig. So soon as there hearrived llie dwell 12 ganoiidak'"a" o'nt"'"" iie"'"ho' waadeeionnia'non". Ne"' ne"' It village beside now ihiTe he preparations made. That the 13 ho'efi'nfi" waade'cion'nl" ne"' ne'oge"', o'ne"" ne"' ne'wa" ne"' his bow lie it made lor the deer, no\v that next in the fiimself order 14 "St'e footnote on page 141. 250 IROQ0OIAN COSMOLOGY [ETH. ANN. 21 out of his aiTOw; he nmde tlicsc for himself. Now he said: '"When- ever it be that ye two run through the village it will customarilj- be that one will be just on the point of overtaking the other." Next ill oi'der he himself made into an Ancient-bodied one. So now he went to the place where they [masc], the man-beings, abode. So now, some- time after he had arrived there, then, verily, they gave him food, gave to the Ancient-bodied. During the time that he was eating they iieard a wolf appi'oach, barking. One would just think that it was pursuing sometliing. So now they all went out of doors. The}' saw a wolf pursuing a deei' which was approaching tlicm. and saw that, moreover, it was al)Out to seize it. So now all ran thither. So now he was alone, and the Ancient-bodied ate. As soon as they had all gone, he now thrust his body into the place where, severally, the ho"no"' ne" ne'wtv thaiofi'nr ne" ne" waade'cion'ni". O'ne"' 1 Ills Ill-row that next in woU the order that he it made for himself. Now ne""ho- waeii": "Tho"ha" gen's e Voiiwa'ant no'ne"" ganoiida- 2 there lie it said: "Nearly custom- one it will over- the time arily talve it village goiT'shoii ' he"snidak'he'." Ne" ne" ne'wtV ha'on'hwa"' 3 ill along thither ye two will That run." the next in order he himself (ha'on'ho"') ne^' hage""tci 4 he himself the he ancient one he'ouwe' gano"''.sot ne'"' therini''dio"* ne'' hennoii'gwe'. waadadon'nf. Da', ne*"*ho' waa'io"' he himself made. So. there he arrived 5 the plaee uiiere H ntiw it lodge stood gaifi'gwa' there tliey (m.) severally abode they (m.) (are) man-beings. somewhat waonwakhwa'iiont I they im. ) him food gave na'ion'nishe't ne^' 8 so long it lasted the njVion'nishe't ne''''ho" ho'io"'' o'ne" so long it lasted there (? waonkh\\a'nofit) ne they (m.) him food gave the hodekhon'ni* he is eating o ne now he has now arrived '' hage"*'tcr. he ancient one. honnofithon'de' thev (m. ) it heard Da; So, of course Ne" That daga- thence ni ne ne i) it came the barking thaion'ni" wolf. Aien"-shon' ha"gwisde"' dagas'he something One would just tliink it all waadii;i'ge""t. they (m.) went out. Da', So, ne'oge"', one" now dtigas'he' ne 11 thence it the deer, it pursued o'ne"' gagwe'go'" ne"'ho' 1^ now it all there tlience it it is [inrsuing. Waefinofitgat'ho" ne" thaiofi'ni' They (m.) sa\v the wolf di'q tho"h:l' agaie'na"'. Da', nearly more- over o"thennen'e"'dat. they (m.) ran. it it could So, seize. Da', o'ne" So. now haon'ho"'gea"-shon' 13 he (was) all alone just wa'ons'"a't o'ne"' J-^ they themselves now exhausted hodekhoii'ni he is eating ne the ne"'ho' waadiivdo"iak there he his body cast hage""tc!'. he ancient one. Ganio" So soon he'onwe' gasde""sani- the place where It corn string hanga SENKCA VERSIOX 251 strings of oorii hung. Two strings of corn he took otf. iind now. moreover, he placed them on his shoidder and he went out at once. He was running far away when they notictnl [what he had done], hut. \-crily, they did not at all pursue him. Again he arrived at their lodge. So now he cast them down where his grandmother abode. "'Here," lie said: '"Thou wilt do with this as seems good to thee. Thou mayest decide, perhaps, to plant some of it." \A'hen it wa.s day. he said: "Well, 1 will go to kill a beaver." Now, moreover, he went to the place that his grandmother had pointed out, saying that such things would dwell there. So ho arri\ ed there, and then, also, he saw the place where the beavers had a lodge. Then he saw one standing there. He shot it there and killed it. So then he placed its liody on his back by means of the forehead pack-strap and then, moreo\er, he departed for home. Some time afterward he arrived iofi'do'". Deiosde""'sage' waaniioiTda'go" seviTully, Two it corn strini,' ho them rrmovcil. wao'dii" he them hung. Two it corn strin-^ in number o ne o'ne"' di'n di'q more- over waaiage"''dak. lie went out at onee. Far war*nnenni'na"d<)o-. tho""*''"' iiu'e' kho' lint it i^ VL-rily and thcv I m. I booanu* aware HofiMiiVio"' hi''' tln)(liiio"'sot'. Da'. Thero he again wheru Iliere their lodgt' So, moro- oVtT waaduk'ht'' o'ne". he was rvinnini,' now away (le'ostliofr' deofivva'fion". it is a litllu tlioy him piir'^Uf'!. o'ne'" !H''''ho' wau'di' now thert.' iir it nist he'onwo' ie"dio"' ne*' ho'yot'. " Gwa''. tht' his grand- ■■ Here." waen", '" e'".senno"'don' he it said, '• thou thyself wilt please i's he" ne"'sadie'a"t nen'tren'. E""se'', iiT'she"", 'oie*' oientwa't''/' thon where so thou it wilt this it is. Thou wilt il may be. some I it will phiiit," the ]>laee .she was where seated his grand- mother. No'ne"" wa'o''hen't. o'ne" it heeame dav nrtw Th.^ now na"g'a"nia"i4o" tii-iiver.'' decide waen'': he it said: 'Gwa'' '■ Well. E^giicsha"' I It will go to kill lie O'ne"" ili'ij iie"iio" Now more- tliere iiwii'e' he'onwe' to-e"''honde' more- nver ne" gaonwa"nt' ne'' ho'so't. ne"' the she it pointed the lii.s grand- that out luotlier e"ganon'gek ne"' na"'ot. Da', o'ne"" it will Ije that siieh kin' lie arrived, there it river flows ■' ne"'"ho" lb, -re o'ne"'-kho", now -and waa ge he it sa\v the place wliere ne the iia ga nia go beaver. O'ne"- Now waa ge he it saw waa nio he it killed he placed its body on liis back by foreheacl band. sasT'defidi". Gain'gwff na'ion'nishe't again he Somewhat so long it lasted departed. 8 ;» 10 11 they (z.) have their lodge ne"'ho' ga'at. O'ne"' ne"iio- waa"'iak, kho" ne" there it stood. Now there he it shot, and tlie 12 Da', o'ne"' wa:idia'tge"dat, kho" ne" o'ne"" di'tj So. now and the now more- over V6 o'ne"' ne'"ho' .saa'io"' now there again he arrived 14 252 IROyroiAN COSMOLOGY [ETH. ANN. 21 :it the place whert^ their hj(l>;(» stood. Thu.s, also, again did lie do; there where his graiidinother was sitting h(> <-ast it. ■"Here." he said. •'So be it," she, the Ancient-hodied. said. So now out of doors they two slvinned it. They two held its Viody in many places. So when they two were nearly through their task there was a pool of 1)lood on the green hide. So then she. the Aneient-bodied, took up a handful of the l)lood and cast it on tlie loins of her grandson. '"Ha'ha"'," she, the Ancient-bodied, said, "now, verily, my grandson, thou becomest catamenial." "Fie upon it." said the youth, ''it is not for us males to be so affected as a habit; but ve, ye females, shall Ije affected thus habitually every month." Now, again he took up a handful of clotted blood and cast it between the thighs of his grandmother, and now, he said: ''Thou, of course, verilj', hast he'onwe' thodino""sot'. 1 the place where he'cnwe' ji t he place where waefi"'. 3 he it saitl. Da', 4 So, there their lodge stands. ieniu"ciot she is sitting Xe"'"ho' There kho-' and ae once more so he it did: ne'' ho'sot' iie'^ho'* wao'di\ The his grand- there he it threw, mother there • Gwa"," ■■Here." ■Niiawe""'ha'," ■ I am thankful," o ne now ne"' gaitX'diV'ge. D the its body on. ga'hne'ga" ne"' O it liqnid the as'de" out of doors Da', she it said ne'''ho" there ne the Eia"dag'e""'tcr. bodied Deniienawa"kho'" She .\neient-bodied One. waniieiT'se'. they (m.) it skin- ned. They two one the the other aided ne that no ne the now tho"ha" nearly ga CIO sa ge" it green hide on ne' otgwe"' .sa . the it blood. e"iadienno"'kde" t Da they (m.) two it task will complete o ne ne now the Eia"dage""tcr oVlio"'tcagak' she handlnl liink up ne"' hoa'.sa"'ge the his loins on i She Ancient-bodied One waago'dr .S she it threw ne"' otgwe""s;V, kho"' the it blood. and wa a ge 9 she it said gwfi'de". 10 my grand- ne the lege""'tci' She Ancient One: "Tcisnen"," waefi"' ■ Fie npoii it," he it .said ne the "O'ne" ■■Now, ne"' the honwan'dc'. her grandson. ne"' ne'"ho', the there "•ILrlui"'," ■• Alas," wai'i' wti'sa"diawent, of Ihou hast the menses course ( = dost abstain) haksadase'Ti'. " The""'e"', he youth. •■ Not it is 11 12 13 ni^'a' ne'' agwadji'na' ne"''ho'' naiawefr'seg; i's de"'gwae*' ne' we males thus so it will be hap- ye though ihe pening: ne'^iaweiT'seg ne' so it will be hap- thu pening O'ne"^ ofisaa'tcaiiiik' ne'' o'to-wa' o'nt' we per- the sonally siweo"'-.shon"<>"* ne*'*ho' ve females ihiis wenni\la''-shon\" each month just." di'q ne"'*ho' wao'df Now again he it hand- lnl took up. it clotted blood more- over there he it cast 14 Itie (leieo gen hetwcen her thighs ne the hoVot', o'ne"' di'q na'e' lus grand mother, more- over waen : " I's lie It ^aid. ■■ Thou HEWITT] SENECA VERSION 253 now )>tH'<)iii(' catiiniciiitil." So now. she. the Ancient-liodied. heyun to weep, iind .sh<> stiid: "Moreover, ciistoniarily. for how Ioiim- a period will it be thus as ail htihitual thiiiy-; "" Tlien the vtmth saifl: "'[As many da\'s| as there are spots on tlie lawn. So lony. \erily. shall be the time that it will contiiiiie to be thus." Now a^'tiiii she beyaii to weep, the Aneieiit-bodied. So now she said: "It is not possible for me to consent tlitit it shall l)e thus."" "How many, moreover, then. shtiU thev be ; "■ he said. "" I would accept the number of stripes on the baek of a ehipmunk."" she said. " So lie it." said the youth. So then he said: "Customarily, four days shall a woman-lieino' remain out of doors. Then, customarily, as soon as she has wa.shed all her garments, she shall reenter the place where they, her ohwachira", abide."" SO it will ciiiitiniu Now once tube." more ne'' ne" WiVa'ge"*: " Daa't that Ihf she it said: " It is not p sil.le Wiii'i* iiu'e* o'ne"' o'sa/'diuwent." Da'. o'nT'"' (>Mi(»"'sr'"t'!i()" nt \erii\' iiinv Ihnu liast tliy Sn, imw she wt/pi -i course menses." no*' Iege'"'toi'. 'dio"'se"t'ho' ne'' Iege""'tcr. Da', she wept the SheAncient- So, () bodied One. ^'' DiVa'o'" ne"' ai»'i'wani'at ne" ne'''ln)' the I it will assent tlif thus ^ to naia'we""." "Do'. di'i] iioiT'T' Avar'Ti". " Ne" di'q non"' so it should come "How, nmre- perhaps?" he it saul. "That more- per- S to pass." many, over over hapM age'o'o' ne" djo'ho''o-wais he" ni'iofi' ne*' <>ian<)"''do"' ne" I it would the chipmunk where somanyitis tlie i! is liiu-il tln' it accept ga'swe"no""o*e\" waVge"\ '' Nio"/" waeiT' ne*' liak.saVlase":V. its back on." she it said. " So I»e it." he it said the he youth. 1* ) Da', ne'' waen": "Ge'i' j^'en's ne°io'da' a.s'de* ^vf/.s ne'''lu)' So, that he it said: " Four ens- somany it will out of ens- there \\ tomarily be days doors tomarily e"ie"di*ap*we'o-o"" r'"ieno"'ae*"'h()rr one will < Ihiit aio""shent'ho' no'k" o'ni" ne' aiai'"heie". Xe' o'lii" ne' dji' one should weep, aiici also the mie shonlil rii,-. Tlie iilsii ih.- where liiment rotino'^so'to"" ne' ska'hwadjirat'sho"'. kano'"sowa'ne"". neiV their im.l lodge staii'l lie- one it ohwaehira eaeli it lodge lar^e now one hy one (is) (is) ta'hno""' e"'s kano"'se's ne' dji' rati'tero"', a'>e"ke"-' besides eus- it lodge long the where thev(m.) l.erause lomarily (is) Hiiide, ie'hwadjirowa'iie"s akwe'ko" e'"s skano"'sa"nc" ie'tero"'. one's ohwaehira large (itall) ous- one it lodge in tln'v i indef.) (are) plnrally whole, tumarily aiiide. Ne' ka'tf ne' dji" nikaiifl'ta" skano""'s;V itdvaonkwe'taie"". The so then tie- where so it village one it lodge they (indef. I have large (is) (is) person (si roii'kwe" no'k" iakon'kwe'. neiT ta'hno""' iatr'"no"se""ha" nen' he man- and slie a man- neiw besides tliev two Iirother and now being (is) being, ' sister are ta'hno"" teiiniiio'tato"". besides they (m. i two down- fended are. "An ohwaehira in its broadest and original sense denotes the male and female offspring of a woman and their descendants in the female line only. In its modern and narrowed meaning it is equivalent to family: that is. a fireside group, usually composed of a parent or parents and olTspring. '"The epithet (in the dnal form) dehnino'taton is descriptive of the requirement of an ancient cu.stom now almost, if not wholly, obsolete among the Iroijnois. It consisted in the serdiision of a child from the age of birth to fmberty from all pers(ms except its chosen guardian. The occasion of this sechl.sion was some omen or prodigy accompanying the birth of the child, which indicated that the child wa.s uncanny, possessing jiowerful orenda, or magic power. It seems that children born with a catil were thns .secluded, and the presence of the caul itself may have given rise to the custom. Persons thus seclmlcd were usually covered with corn husks in some nook whence they came forth only at night in the care of their guardian. Moreover, the down of the spikes of the cat-tail was carefully sprinkled about the place of seclusion, the disarrangement of whicli wcmld indicate an intrusive visit. Heiu'e the epithet "down-tended," which is the signilii'atiiai of the .\merindic epithet. 2.yi 256 IROQUOIAN COSMOLOGY [ETH. ANN. 21 In the morning, after eating their first meal, it svas customary for the people to go forth to their sev(M'al duties. All the lodges lu'Ionging to tlie inhahitants of this plutc faced the rising and extended toward the setting sun. Now then, as to the plai'e where these two down-fended persons abode, on the south side of the lodge there was an added room wherein dwelt the woman-})eing; but tlic man-lieing lived in an added I'odin on the north side of the lodge. Then in the morning, when all had gone forth, the woman-being habitually availed herself of this opportunity to pass through her doorway, then to cross the large room, and, on the opposite side of it. to iMiter the place wherein abode the man-being. There habitually she dressed his hair, and when sli(> had tinish(Kl doini;- this, it was her Xe' ka'ti' The so then e'tho'ne" neiT at that time now enstom- arilv ne the nen now orho"'ge'ne" it morning in wa'hatikhwen'ta'ne' they fin.) (oea-sed from food) liad eaten wa'eiaken'seron'. eustom- arilv they (indef.) went out of door.s individually. Ne' The ke'"i'ke" this is it ratinak'ere' they (m.) dwell ne' the tkara'kwi'neke"'s there it sun rises no'k' and lie' til.- rotino"'so'tu"* ulvwe'ko" their (m.) lodgu .stand onebvohu ^vll^•re nitioteno'"saienrta'nio"'. thus there they (z.) self lodgi.^ severally faced. it all (is) dji' iiVtewatchot/ho's there it sets (immerses itselfi Ne' The ka'tf so then 8 10 11 12 13 li 15 te'hni'tert) they two ( abode. niie'tero they two (m.) abode. there she abode nonka'tr side of it ne the ne the ke""i'ke" this it is Ioiono"'''sonte' There it lodge possesses iakon'kwe' she man- being (is), te^hnino'tato"' they two down- fended are e"tie"ke' mVkano""8ati ne the dji' where at the south (midday at) no'k' and ne the dji' ieiono""'sofite' there it lodge e" there such it lodge side of (is) ron'kwe" he man- being (is I noiika'tr the side of it e there ne the non we the place noii'we' the place othore'ke' at the north (it cold at) ren'tero"' he al)Ode ne the roil Kwe . he man- being (is). Ne' ka'tr Thr SO then orho"'ge'ne' it morning in eiistom- arily e'tho'ne' at that time ne the nen now e'"8 custom- arily akwe'ko" wa^eiaken'sero"' (it all) they (indef.) went out whole of doors severally lie I he iakon'kw ^^e tontakanho'hi'ia'ke\ thence she crossed the threshold, ia'hoiita'weiate' dji' thitluT she it entered where kano"''sowanen'ne' it lodge (room) large into she man- being lis) e" there non wc the place thefi'tero" there he abides ne the ia'hokerothi'ie' thither .she his hair liaudled ne the where niio re so it is far (is time) custom- arily va-'.sa , ' it finished. ne the no fi ka'ti" the side of it rofi'kwc" he man- being (is). e'tho'ne' at that time ne the neiT' now e"'s custom" arilv There nen' now MOHAWK VERSION 257 custdin to coiiu' furth :i!icings lived. So then, when his breathing had nearly ended, he then told his mother, saying to her: "Now, very soon shall I die." To that, also, his mother replied, saying: " What thing is that, the thing that thou sa\'est'^ What is about to happen T" When he answered, he said: "Mv breathing will cease; besides that, mv flesh will become cold. 1 2 3 4 .5 6 7 8 9 10 11 12 13 14 15 No'k' o'hen'to" ne' the But before, in front of it dji' niic're" where ne' nefi' sha'ennak'erate' the now when she is born so it is distant ne' eksa"a' ke"'i'ke"' ron'kwe' rothon'te' e"'s ne' raoiikwe'ta' this it is lie heard it custom- tlie arily his people (relatives) the she this it is he man- child (is) being (is) ne' iakothro'ri' ne' dji' iakok,sa taientil'sere' ne' iate''no"se""ha'. the they (indef.) are the where she child is about the they two brother and telling it to have sister are. NeiT ne" renno"'tofi'nio"'. Ha'kare' neiT tofita'sawe"' nen' After a time nmv thence it began now ne Now that it (is) wa'hono'"hwak'te"\ Ne/ o'nf it caused him to be ill. The also he was thinking about it. ne' ciia'ka'iiewe" ne' e"'re"'he'ie' the there it brought it the will he die there it brought it (it was time ior it ) ne' ro"niste""ha" raonak'takta e'" ie'tero"', teiekan'ere' ne' the his mother his mat beside there she abode, she it looked at the dji' rono'"hwak'tsini". la'' teieiente'ri; ia'' o'nf where it causes him to Vje ill. teiakotka"tho" she has looked at it ne tJie Not she knows it; aiakono"'hwak'te"\ it would cause one to be ill, also a'se'ke"" because uonweii'to" ever la- .se ' not as a mat- ter of fact nonwefi'to" o"''kiV teiakawe"'he'io"' ne' one has died o"'hwa"'djok the dji' ratiniik'ere'. where they (m.) dwell. ka'tf ne' nen' so then the now very soon wa'shakawe""ha'se'' ne' he her addressed the o"'hwa'djok e"ki"'heia"." very soon I shall ftie." ••O" ne' na'ho'te'" "What the kind of thing (is it) lis it) ne°ia'wenne' 'i " Ne' so it will take place?" The ia'te"''hatofiri'.seratkon'te"' thither his breath will remain away wa'heii'ro"': he it .said: ro"niste""hii', his mother. Ne' The now ■Nefi' " Now Ne' The o ni also ne the ro'niste""ha' his mother wa 1 ro she it said: ne' the o ni also whert* ne' the luVho'te"' kind of thing sa'to"'? O thou it art saying? tofitahata'tf thence he replied ne What that ( is it I wa'hen'ro"': he it said: " E°wii"tka we' ne' dji' katonrie"',se", tii-hno"'' e°kawis'to'te' the where I breathe, am besides breathing 'It will eea.se, will leave it it will make it euld HEWITT] MOHAWK VERSION 259 unci then. also, tlic joints of my liones will IxM/onic stiti'. And wiu'n 1 cease breathing thou must i'los(> my eyes, using- tliy hands. At that time thou wilt weep, (nen as it itself will move thee [that is, thou wilt instinctively we(>p]. Resides that, the others, severally, who are in the lodge and who have their eyes fixed on me when I die. all th(\-;e, I sav. will l)e atl'eeted in the same manner. Ye will weep and your minds will be grieved." Notwithstanding this explanation, his uiotlnn' did not understand anything he had said to her. And now. besides this, he told her still something more. He said: " When I am dead ye will make a burial-case. Ye will use your best skill, and y(> will dress and adorn my body. Then ye will place my body in the burial-case, and then ye will close it up, and in the added room toward the rising sun, on the inside of the lodge, ye will prei)are well a place for it and place it up high."' ne' kierofi'ke' the my flesh on, tii'hno"" e"io''hnir"ha"ne' ne' dji' bcsidus it will becoDu- hard the where tewaksthoiiteron'ni'no'" auvthinj; ik lie' dji' tilt' where nou'we" dji' the jilai'e where Waiit'-n'ro" He it said ; ne the •Ne' • The nen' innv e'tho'ne" at that time nen now e"tisewateweien'to"" will ye it do Willi rare oronto'tsera'ko"' it I'ase in e"'skwaia'ti'ta", no'k" ho'ni ye my body will and also pla'ee in (it). ne' dji' tkara'kwi'neke""s the where theuee it sun comes out (east) kano""siiko""' noiikii'ti' e"sewakwata'ko" it room in the side of it will ye it prepare well tho'ue" e"tisewanon'teke". ta'hno""' uill ye it cover. besiiles at that time nonka'ti side of it e'nidic" high up ieiono"''sorite", there it po.s,sesses a room (lodge) e"sewa're""." will ye it place." 8 9 10 11 12 13 14 15 260 IROQUt>IAN COSMOLOGY [ETH. ANN. 21 So then, verily, when he had actually ceased hreathino-, his mother closed his eyes, iisiiii;' iier hands to do this. Just as soon as this was accomplished, she wept; and also those others, includinij all those who were onlookers, weiv affected in just the same manner; they all wept, notwithstanding' that never before this time had they known anyone to die or to weep. Now then, indeed, they made him a ))urial-caso: then there, high up in the added room in the lodge, they prepared a place with care, and thereon they put the burial-case. And the girl child lived in the very l)est of health, and, besides that, she grew in size very rapidly. Moreovei'. she had now reached that size and age when she could run hither and thither, playing- about habituallv. Besides this she could now talk. To'ke"ske" III truth ro'iiiste'^'htV his mother 3 4 5 6 7 8 9 10 11 12 13 U 15 ka'ti' so tliun ne the dji' ia'thatonri'seratkon'te"" where ne' the thither his breathing did depart wa'thoiiwaron'wcke" iesno""'ke" wa'oiits'te". Xe' she his eyes closed lier hands on she it used. Tlie kii'tr he' kara'tie" wirtio"',shent'ho' no'k' lio'ni" ne' otia"ke"sho"' so then there it it accom- she wept and also the others each of panied ne' dji' ni'ko"' ne' teiekan'ere" o'k' sha'tia'wefine": akwe'ko" tlie where so it is iti the they it looked at just equally it happened: it all number WfVtio"'shent'ho"; ne'ne' ia" noiiwen'to" te'hatiiente'ri ne' they wept; the that not ever they (m.) it know the aiai"heie' niio're' ne' e'tho'ne' ne' o""ka" o'k* the at that the someone oulv o'hen'to"' dji before where so it is dis- the at tliat taiil time ne' te""'s ne'ne" aio"'shent'ho'. the or the that one should weep. Neil' ka'tr to'ke"ske' wa'honwaronto'tseroii'nio"", neiT Now so then in truth tliey (m. i case made for him. now one should die o ni also taionteweien'to"' they (indef.) it did "witli care ne' dji' wti'honwaia'ta'seron'ni'. E'tho'ne" the where they (m.) his body finely arrayed. At that nen now oronto'tsera'ko"' it burial ease in ieioteno""sonte' there it has a room attached ne the E'tho'ne" At that time time nen' ne' now the dji' where wa'honwaia'ti'ta' they his body phicci. kano"''sako"' nonka'tr e'neke"" wa^bati^'re"'. it house in side of it high up they it placed. eksa^'a' akwa*' o'k' sken'no"', nen' ta'hno"'' she a child very only well, now besides dji' iakote'hirrron'tie'. No'k' ne' nen' where she is increasing in size. But the now citiako'ie"' ne' neii' e'rok tcietak'he's, iakotka'ri'tseronni'ha'tie'se' the now every- she runs about she goes about making amusements No'k' ne But tlie io'sno're' it is rapid e there thence she arrived nen' o'ni* ionta'tr, now also she talks. every- where repeatedly. for herself, HEWITT] MOHAWK VERSION 2<)1 Suddenly those in the lod^e were yreiitly surprised that the ehild began to weej). For never l)et'ore had it so happened to those who had ehildivn that these would be in the habit of weeping. So then her mother petted her. endeavoring to divert her mind, doing many things for this purpose; neverthele.ss she failed to ([uiet her. Other persons tried to soothe her by petting her, but none of their etiorts succeeded in (|uietiiig her. After a while the mother of the child said: "•¥(■ might try to quiet her by showing her that burial-case that lies up high, yonder, wherein the liody of the dead man-lieing lies."' So then they took the child up there and un<^overed the burial- case. Now of course she looked upon the dead man-lieiiig, and she immediately ceased from weeping. After a long time they brought her down therefrom, for she no longer lamented. And, besides this, her mind was again at ease. WiVontie're"" o'k' ne' kano""sako"' ie'tero"" (ieteron'to"') They were sur- just 'prised the it liouse in one abides: they abide one by one nen' wrrtio"'.shent'ho* ne' eksaYr'. Ne'ne' iii" nonwen'to"' e*' now slie uopt the she a child. The that not the ever thus is thontriio't(>""h:Vtie* ne' iakoksa'triien'to"' no' trno"Nhentho"seke\ hither so it hjis liccn the coming they Iiave children the they slioiild cry as a Iiahit. individually Now so llien llic its (z. ) mother she her comforted, she her mind rawen'rie'. O'ia' o'k' luVtetioie're"' ne' aiuko'niko^'rawen'rie". diverted. Otlier just. repeatedlv so she it the miglit she lier mind diverted. '* (it is) did'tlo la'' ki"' thaon'to"" ne' taionto'tate\ O'ne"' o'ia' o'k" Not it it sufficed the slie it \v the burial-ease lay. that those who abode in the lodge heard her eonversing, just as though slie were replying to all that he said; besides this, at times she wouUl laugh. But. when the time of her maturity had come, when this chihl had grown uj), and she had again come down, as was her haliit. from the place where the dead man-being lay. she said: •"Mother, my father said" — when she said "my father." it then became certain who was her father — '"'Now thou shalt be married. Far away toward the sunrising tliere li(> li\es. and he it is who is the chief of the people that e the 4 stands talking; rawe"'he'io"' no'k" o'ni" aontaiakoriiiwa'serakweiTha'tie'. nen' he is dead hut also theiioe she eontinued to reply, now tii'hno""' sewatie're"" neiT taiakoie'shc)"'. besides sometimes now theneo slie would 5 laugli. No'k" ne' nen' ciia'ktV'hewe' neii' sha'onteiiia'ro"" ke"'i'ke"' But the now there it arrived now there she matured this (here) () (it is| eksa'Ti' ne' nefi' a're' tontaionts'ne"'te" ne' dji' tka''here' ne' site a the now atrain theni-e slie deseended the where there it lies the 7 child upon it rawe""he'io"" wa"i'ro"": " Isti'iTdia" (isdiV)," waiit"^n'ro"" ne' he is dead she it suid: "iih. Mother. lu- it said the rake'ni"hiV (ne' dji niio're' wtVi'ro"' rake'ni'"ha" e'tho'ne' nen' he my father (the \\'here so it is far she it said he my father at that now 9 (is) (ia) time wa"kato'ke""ne" o"''ka" ronwa"ni'"ha" ne' eksa'Ti): 'NrnT e""sania'ke'. it became known who lie her father lis i the shea 'Now thou shalt 10 (as true) (it is) liiild (isi marry, I'no"' ne' dji' tkara"kwi'neke"'s nofika'ti' e" thantik'ere". Far (far the where there it siui rises .side of it there there he dwells, H away) ne'ne' thonwakowa'ne"' ne' thatinak'ere' ne' e" e"seni'niake\' the that there he their chief (is) the there they dwell the there thou and he shall 12 marry.' NeiT ti'i'hno"" wa'hen'ro"": ' E"'she'hro'ri" ne' sa'niste"'"ha" .Vow and he it said: ' Thou her shalt tell the thy mother 1-5 ne'ne" akwa'' e"tionteweien'to"'. ka'hi'k te"ie'ieste' ne' kane""ha- the very she shall do it the best it fruit she it shall the it corn IJ. that. possible, mix witli it softened s a This is a shortened form, of ihe next preceding word. 2(U IROyUOIAN COSMOLOGY [ETH. ANN forth her best skill in iiiiikinji- it, and that .she shall mix berries with the bread, which thou wilt bear with the foi'ehead strap on thy back, when thoii ijoest to the place where he dwells to whom thou slialt l)e married." " Th(>n it was that her mother made bread of corn softened by l)oilinij;-, and she mixed berries with the corn bread. So then, when it was cooked, she placed it in a burden basket, and it tilled it very full. It was then, at this time, that the young wouian-l)eini)- said: '" L believe I will go and tell it to my father." It was then that she again climbed up to the place where the dead man-ljeing lay. Then those who were in the lodge heard her say: " Father, my mother has tinished the bread." But that he made any reply to this, no one heard. So then it was in this manner that she conversed there with her dead father. Sometimes she would sav: "So be it; I will." At other times nawe""to"' (?kane'"sto"hare') e"iena'taron'ni\ iontke"'tats a't'here' 1 2 3 4 5 6 7 8 9 10 11 12 13 14 by boiling it corn washed she bread shall make. ne the ne the it it .-hill fill then'tero"" there he abides E'tho'ne' At that time nawe""to"\ by boiling, sha'ka'ri' e'' when it was there e coked wa'ka'na'ne'. it filled it. ie"-.satke"tate" thither thou shall boar it on thy baclc by the foreliead-.vtrap e^seni'iiiake'.'"' thou he shall marry.'" ne the nen now one bears it on the back by the foreheail strap where se thither thou Shalt go it basket non'we' the plaee ne the o''niste'"4ia" its I her I mother waena taron ni she it bread made ne' kane""ha- the It corn S(tflened akwii' verv tewa'hiaies'to"' Ne' The one it has mixed with I'rnit. waake'ta iontke'tats'tha" sne it placed one uses it to bear it on in it the back by the forehead strap ka'tr "otheli athera'ko" it basket in, ne' the nen ni)«- akwti" very E'tho'ne" At that time nen now ne the ne' the rake^ni"ha'.' he is my father." eia'tase"a' she new-bodied one (is) E'tho'ne' At that time wai ro" she it said: ■Ie""shi'hro'ri" ki'' I think, ■There I shall tell him, nen now ionsaierat'he"" tka"here' ne' there it lies the upon it kano""sako"- ne the it lodge in wa'euiVtari'sa' she it bread has finished ne" ne the rawe°'he'io" he is dead. ie'tero"" thev abide my mother.*' Ne' The thither again she ascended o'nf also ne the dji' noii'we' where place iakothoii'te' they it heard O Ka that anyone one sewatie're"' sometimes teiakothoi1te"'o"" one it has heard. dji' where No'k' And E-' Thus she it .said: ne' tlie '•Rake"'ni" " He mv father (is) aontaiiota'tike" ia" he should have replietl not nen now that thing ka'ti" so then ni'io"t tiiako"'thare\ wa 1 ro : she it said: lo-'.' " Yes," sewatie're"' sometimes so It IS (stands) nen' now just she was talkniK. tuiakoie'sho"' ilierc she wimld hi ugh. MOHAWK VERSION 2 time said: "Now I believe I will .start; but 1 will also tell my fatiier. 1 believe." At this time she now went thither where stood the ladder, and. climbing up to the place whereon lay the bui'ial-case of the dead man- being, she said: "Father. I shall now start on my journey." So tlien again it was from what she herself said that it was learned that he was her father. It was at this time that he told her all that would liefall her on iiei- journey to her destination, and, moreover, what would happen after her arrival. So then, after she again came down, her mother took up foi- her the burden l)asket which was full of l)read, and placed it on Hfi'kare" Aftt-r ;i vvhih ka'tr sn then nen now tontaiontsne""'te tlii'tici- ayain she rlrsceiided ta^hno"" besides "WaiitMTro"' ■■ Hi- it siiid orho"'ke"'dji-." it morning early." Ne' ka'tr The sc.tlien ne tllL- ne thf rake'ni'iia' he my fathi-r (is) e lo r li(> ne it dav will iltiwii she it said: e"ka'teiTti" shall I start sa^hatikhwen'tane" again thev liiiished eating their food nen' sh;"i"oriie""'ne" ne' o'lii" ne' neiT now when day dawned tin- also the lio« (liaylight came) ne' or'ho"'ke''ne' wathontska''ho"' e'tho'ne" the it morning in they fed themselves at that time ne' eiiV'tase" wa'i'ro"": ••Nt^-n' ki"' (''"ka'ten'ti": no'k" I will start; hnt E"tlK)'ne" nen' -At Ihat time now' the she the she it said: new-bodied one, think. thither I him will tell. niionsa le ie^'shi'hro'rf ki"' ne' rake"ni'"ha' I the think, dji' non'we just there again where Iheplaee she went dji' non'we where phiee he mv father.'" ■(is) tkaneko'tote" t:i"hno' I.esides there it ladder stands th:ironto"tsera'"here" ne' rawe""he'io" there he a hiirial-ease the he is dead. <> m nen also now a' re" e"' again there ia"erat'he"" thither she it aseendecl tii'huo""' li.esldes lies upon it wai'ro"": ••Rake"'nr nen' e"ka'ten'ti"."" Ne' ka'ti" ne' dji' she it said: "He my father now I will start " The so then the where iofithro'ri" ne' akii'o""ha" ne'ne' ro"ni'ha'. she it tells the she herself the that he her father (is). prtho'ne" akwe'ko" wa'shako'hro'ri" ne' dji' n('"iawe""'sero"" M that time he it told her w here ne' dji' niio're" Miie"'heri'i«'>"" no k' lio'ni" the where so it is far so thither she will go and also it will happen serially ne the Ne' ka'ti' ne' n(''n' >ha"toMtruonts'ne'"te", so then the nou « hen theinv she descended. o"niste""hiV nen' wa"tiontate''kwe"" ne' iontke'tats'tha" rrt'here" len lonwe there she will Th arrne. '"tho'ne" at that tim nen ne now the its (her) mother she it raised up for her the one uses it to lie.-ir it on il hasket the haek by the forelii'ad strap 8 !» Ill 11 !•_' 13 U 266 IROQUOIAN COSMOLOGY [eth. ann. 21 the back of the young wonian-being, to be l)orne by means of the fore- head strap, and then the 3'oung- woman-being went forth from the lodge and started on her journey, the path extending awa}' toward the sunrising; and thither did she wend her way. So it was surprising to her what a short distance the sun had raised itself when she arrived at the place where her father had told her there was a river, where a floating log served as a crossing, and at which place it was the custom for wayfarers to remain over night, as it was just one dav's journej' away. So the young woman-being now concluded, therefore, that she had lost her way, thinking that she had taken a wrong path. She then retraced her steps. Only a very short distance again had the sun gone when she returned to the place whence she had started, and she said: '"I do not know but tliat I have lost my way. So I will cjuestion my father about it again." She I'i kansVtarana'no"' ne'ne' eia'tase' it full ';>f brearl (isi the that she new- she her caused to bear it on her now bodied (is) back by the forehead strap tifhno""' i;reia'ke""ne' nefi' wa'o"'ten'tr dji' tkara'kwi'neke"'s and hence she went now she started where there it sun habitually forth comes out niiotha'hfiiera'to"' e" niiil'ha'e"'. so it itself road faces there just thither she went. Ne' ka'tf ne' ione'hra'kwa't niiore"a' iotera'kwakarata'to"' The so then the it is wonderfttl so it is little ■ it sun had raised itself distant no'k' e" ia"ha"ofi'we' dji' noii'we' ne' ro"ni'"hti" ne' rii'we"' 5 and there there she arrived where the place the he her father the he it has (is) said tkii'hio"'hata'tie' wa''tiV karoiTto" ne' dji' teieiaiiiak'thil'. E" there it river extends maple it tree floats the where they use it to cross There along the stream. e"'s noii'we' ia'onnoii'wete". a'se'ke'"'' sewe'hni"ser:i' dji i custom- the place there one would stay because one day where arily overnight. a 'se 'ke' li' bee ftU'^e ka' tf ne' so then the niwathiVhinon'tserese'. Nefi' ka'tf ne' eia'tfise' wa^e^^'re'' o so It journey is long. Now, so then the she new- she it thought bodied one lis) oii'hwi'io' wireirrta''to"'ne\" ^v:Ve""re' to'kiV non'wa' wtvtekhiV- 9 it is true she her way has lost. she it thought perhaps this time I it path matter hane'nVke'. E'tho'ne' ka'ti' nen' saio"''kete\ Nakwa" ofi'wa' 1*' mistook. At that time so then now she started The very this time back. ke""' o'k niio're' niioterfrkwa'tefi'tio"' no'k' io""sri'ionwe' 11 here only so it is so it sun had moved but there again she distant arrived ne' dji' tiiako'ten'tio"' tii'hno"'' wa'i'ro"': "To'ktV non'wa' llie where thence she started and she it said: " Perhaps, this time WiVki;i'tri"to"'ne'/' E"slieri*h\vanofi'to"Ve' ka'tf ne' rake'ni'iia' 13 1 my way have I him will again ask so then the he my father mistaken. (is). ti Literally, she lost her body. & Literally, I lost my body, HEWITT] MOHAWK VERSION 2(i7 tliri-cuiKiii clinilii'd up ;ii;'ain to the ])l;ico wIhtc her fatlicr lay in the hurial-rasf. TlKtsi' who weri' in the house heard her say: '" Father. I eaiiie hack thinking that, perhaps. I had lost my way. for the reason that I arrived so ([uieivly at the point thou descrilicdest to me as the phice where 1 should have to remain over iiiyht; for the sun had moved .seareely anv distanee before I arriv(Hl where thou liadst told me there Would he a river which is crossed liy means of a \og. This. then, is the aspect of the place whence 1 returned." At this time, then, he made answer to this, and she alone heard the thinu-s that he said, and those other people who were in the lodge did not hear what things he said. It is told that he replied, saying-; "IndiM^l. thou hadst not lost thv way." Now it is reported that he said: ■" What kind of a loo' is it that is used in ' dji' so'dji" io'sno're" I thought it perhaps tliis time I have strayed the wliere for (too it is rapid miieli) e" la'hii'kewe' dji' niwato"'hwendjio'te"" ne' dji' tak'hro'ri" tliere there I arrived where sueh land kind lisiof tlie where thou ciidst tell it me dji' nofi'we" ie"keiinoii'"hwete". a"se"ke"' ia"' othe'iio"" akwa*' where place there I will stay over hecause not anything very night. teiotera'kwa'ten'tio'" no'k' e"' ia'hfi'kewe" ne' dji' tak'hro'ri'. it sun had mo\-ed and there there I arrived the where tlion rlidst Irlj it me tka'hio"iiata'tie" karofita'ke' teieia'hifik'tha". E'' ka'ti" ni'io't there it river e-Ktends (the) logon one uses it to cross There so then so it is along the stream. dji' noii'we' tontaka''kete". E"tho'ne' ka'ti" ta'hari'hwa"serri'ko" where place tlienee I turned back. .\t that time so then thence he made answer ne' akaoiT'ha' o'k" iakothoii'te" dji' na'ho'ti''"" wa'heii'ro"'; ia" the she hersell only she hearil it wlnTe such kind of he it saiti; not 10 tiling ne'ne' otia"ke''sho"" ne' kano"''sako"" ie'tero"" teiakothi)rite"'o"' the that it other everv one the house in thev it (indef. t thev it did hear 11 ■ ahide ne' dji' na'ho'tt''"" wa'heii'ro"". Wa'hen'ro"'. ia'ke"': " ItV'te"" .se"' tta- Avhere sucli kind he it said. Hi- it said. it is said: "Not at all in- 1- of thing deed tesrua"ta'to""'o"'."" NeiT wa'hen'ro"". ia'ke"": "()'' na"karonto'te"" .^ thou hast strayed." .\r)W. he it said. it is said: "What such it tree kind of ^'* ne'ne' karoii'to" ne' dji' teieia'hifik'tha";"" Wa"i'ro"". iti'ke"": the that it tree floats the where erne uses it to cross tlie She it said, it is said. 11 stream "■ " \\'a''t;\" na'ktironto'te"" ne' dji' teieia'hifik'tha". no'k' o'ho''seni" "Maide such it tree kind nf the where one uses it to cross but itbasswood lo the stream. !t 268 IROQDOIAN COSMOLOGY [eth. axn. 21 the kind of log- that is u.sed at the crossing-, and the log is supported by cUimps of young saplings of basswood and ironwood, Tespectively, on either side of the stream.''' He replied, it is said: "That appears to be accurate, indeed; in fact, thou didst not lose thy way." At this time, then, she descended and again started on iier journey. And again, it seems, the sun had moved only just a little before she again arrived at the place whence she had n^turni'd. So she just kept on her journey and crossed the river. So, having gone only a short distance farther on her way. she heard a maii-V)eing in the shrubbery say therefrom: "Ahem!" She of course paid no attention to him, but kept on her way, since her father had told her what would happen to her on the journey. Thus, in this manner, she did nothing except hasten as she ti-aveled on to her des- tination. Besides this, at times, another man-being would sav from out til'hno""' skaroiitukas'tii' na'karoiito'te' ironwood tdnrable it tree) such it true kind of oteroiitonni"'a" iotho"ko- it sapling it clump tofi'nio"" tedjia'ro"' noilka'ti' e" ka'ti' karontawe'thar'"ho"" botli sides of it there so then one has infixed the log." stands one bv one Wa'hen'ro"', ia'ke"': He it said, it is said: 'Ne"' ■That there e", ki", there. I be- lieve. tkaie'iT .se''; indeed; there it is correct ia-'te"' not at all tontaients'ne"'te' thence .the descended again se" tesaia'ta'ton"o"^"' E'tho'iie' ka'tf nen' in- thou hast strayed At that time then now deed (lost thy body")." no'k' a're' k*iako"ten'tio"\ and also again she started away. Nakwa" ki" a' re' o\sthon"hri' o'k' thiiotera'kwa'teii'tio"' no'k^ 6 The very I again il small (is believe ) only it snn has moved Imt na' e" io"'sa'ionwe^ dji' uouVe*' tetiakok'tu"", o'k' ka'tr 7 that there one again there she where arrived place thence she hacl only, returned. so then e're"- ci'ie"' wa'tieia"hiiVke'. heyon path, and he. when coming, at a distance began to tallc, saying: " Stand thou, for a short time. Rest thyself, for now thou must he wearied." But she acted as though she had not heard what he .said, for she only kept on walking. He gave up h( ipe. 1 )ecause she would not e\ en stop, so all that he then did was to mock her, saying: •" Art thou not ashamed, since the man thou comest to seek is so old*" But, nevertheless, she did not stop. She did not change her course nor cease from moving onward, because her fathtu- had told her all that would hapiien to her ■while .she trudged on her journey: this, then, is the reason that she did not stand. So then, after awhile, she reached a grassy clearing— a o'ska'wako"' tonta'hen'ro"": "Hen'm." No'k' kato'ke"- ki" it shnililiHrviii tlifiice he it «;ud ; ■■.Vhom." But it iinclmligcfl I Ije- (is), lievc, ni'io't nitiakoie're"' ne' o'k' ne' iakostoroii'tie* ne' dji' teia- ^^ so it siishf I'ontimied tliu only tlic she hiisti'iicl tiie wluTe she stood to do onward kofha-ha'kwe""ha'tie\ Ne' ka'ti" ne' neiT ak'ta' ne' uimT ._, it p.ith continues to travel The so then the now nearly tlie now '-" (tnward, ia'taieriio'tka'we" Wii'ontie're"- o'k' ka'tf n(>' rofl'kwe' o'ha'ha- thither side she it forest she was surprised oidv so then the he a mnn- it path -t would leave being (isi ke-'sho"' ta're'. Nc' ka'tf ne' she'ko"" ke""'a- niio're" ta're" , on along thenee he Tlie so then the still short so it is theneehe is coming. »">' distant is coming no'k- ta'ho'thara'tie'. ra'to'": '^Tes'ta'ne" na'he'Tr. Satoiiris'he"-, ^ and thence he came he it is "Stand thou. a short length Thou thyself rest, talking. saying: of time. nen' o""te- tesaiiwishe'"he'io"-." No'k' nakwa" dji' ni'io't „ now jiroliably thou art weary ( thy .\nd tlu' very where so it strength is dead)." stood ne' ia"' teitikothoii'te", ne' o'k' ne' iako'tention'ha'tie'. Wa'- ^ tiir not she it hears. the only the she keeps on going He onward. he""nikon'ria"ke" ia'' se" tha'taieta"ue". No'k' ne' o'k' ne' ,, failed in his purpose not indeed there .she did stand. But the only the lire his mind broke i .sashakote'ha'ta'nio"". ra'to"": "la" te.sate"he"'se' e" nihoksten"'a" he taunted her with shame he it said : "Sot art thon of thyself thus, soheold(isi repeatedly, ashamed ne' wa'tsenieiT'te"." No'k' ki"' ia" tha"teiakota"'o"'. Kato'ke"", the thou him goest to .\nd, I he- not there she did stand. One certain seek." lieve, way nitiakoie're"' iako'tention'ha'tie". a'se'ke"'' ro"ni''ha- akwe'ko" .so she continues she keeps on going heeause he her it all to do onward, father .se"' WiV'hi" te'shako'hro'ri' dji' ne"iawe"''sero"" ne' dji' e" indeed verilv he it her told w here so it will happen the w here there serially e"iontha'hi'ne", ne' ka'ti" kari'hofi'ni' ia" tha"teiakota"'o"'. No'k' she will he travel- the so then it it causes not she did stand. And lit 11 1-2 13 14 270 IROQUOIAN COSMOLOGy [eth. ann. 21 clearing that was verj' large — in the center of which there lay a villago. anrl the lodge of the chief of these people stood just in the middle of that village. Thither, then, to that place she went. And when she arrived at the place where stood his lodge, she kept right on and entered it. In the center of the lodge the tire burned, and on both sides of the tire were raised beds of mats. There the chief lay. She went on and placed beside him her basket of bread, and she said: "We two marry." So he spoke in reply saying: ''Do thou sit on the other side of the fire.'' Thus, then, it came to pass, that they two had the fire between them, and besides this they uttered not a word together even until it became dark. Then, when the time came, after dark, that people retire to sleep habitually, he made up his mat bed. After finishing it he made her a mat bed at the foot of his. He then said: "Thou shalt lie here." So thereupon she laj^ down there, and he ha'kare' nen' ia'e'henta'ra'ne' ka'heiitowa'ne"'. Sha'teka'heiit'he"" after a now thithiT she it field it large field. Just it field in the time reached (is) middle of e" tkana'blie"" tiliino"" ne' ronwakowa'ne"" nakwa"' shii'teka- there there it besides the their chief th? yerv just it village village lies " in the middle nat'he"' non'we' ni-hono""sote\ E" ka'tf niia'hfi'e"'. Ne' nefi' <-> of place there his lodge There so then thither she The now stands. went. ka'tf dji' ia'ha''ofiwe' ne' dji' rono"-'sote' o'k' ci'ie"" tii'hno"" ■1 so then where there she the where his lodge stands only just she besides arrived • ' kept going ia'honta'weia'te'. Shirtekano"s'he"" niiotek'ha' ta'hno"'' tedjia- •J thither she entered it. .Tust in the middle of there it burns and on both the lodge ro""kwe'" na'kadjie""hati' kanak'taie"'. E'tho" raia'tion'ni", b sides such it the fireside of it coueh (or bed) There his body lay lay. suiiiiie, o'k' ci'ie"' wa'honwa'theriiiefi"ha'se' ne' kanri'taro"k tii'hno"" i just just she she set the basket for him the it bread and kept going wai'ro"': " WiVonkeni'niake'." Ta'hata'tf ka'ti' wii'heii'ro"': she it said: " Thou and I marry now." He replied so then he it .said: "E're"' na'kadjie""hati' kiisatie""." E" ka'ti' naTi'we"' wa'tni- ** ■•Yonder such it lire side of there do thou There so then so it they it sit." happened tire had djie""honte"' tii'hno"" ia"' he"'ska- thateshoti"thare' o'k" e" 10 between them besides iint one did they talk together only there litis) again hitVokara'^hwe'. Ne' ka'tf ne' dji' nefi' ia'ka"hewe' ne' dji' it became evening. The so then the where now it was time the where 2 nitio'kara"o"" ne' neiT dji' niiako'tii's nefi' wii'hatennitska- 12 there it is far in the evening the now where there they goto now he prepared for sleep customarily himself rii'seroiTni". ^^■;"^ila"sa' e'tho'ne' nefi' wa'shakotska'r'ha'se' dji' 13 his mat. He it finished at that now he it mat her spread for where riTtii- ia'te'ha-sl'taie"'. Me' ka'ti' wa'hen'ro"': "Ke"" e"'sa'rate'." 14 there his feet lie. The so then he it said: "Here thou shalt lie." HEn-iTT] MOHAWK VERSION 271 also lay down. They did not lie toycthor; they only placed their feet together [sole to .sole]. And when moi'niny dawned, they two then aros(>. And now he himself kindled a tire, and when he had finished making the tire he then crossed the threshold into another room; he then came out l»>ar- ing an onora [string of ears] of white corn. He said: '"Do thou work. It is customary that one who is living among the peojib of her spouse must work. Thou uuist make nuish of hulled corn." Soslie thereupon shelled the corn, and he himself went to liring water. He also got a pot. a pot that Ix-longinl to him. and that was very large. He poured the water into the pot and hung it over the tire. And when she had finished slndling the corn, she hulled it. parboiling the corn in the water. And when the corn was pai'tioiled, slie then poured the grains into a mortar. She then got the pestle from where E'tho'ue' ka'tr nen' e" wa'oii'rate' no'k' ho'ni' ne' raon'iia' .At that so tlK'ii now tluTf she Imv ilmvn hut als.i tlic lie liiiiiscif time Wii'ha'rate'. la"' te'honnara'to"". ne' o'k' ne' wa"tiara"sltarrke'. helaydowii. Nnt kana'djowfi'nt''"', tii'hno""' wa"ha"hneki'ha're"". it kettle large and he it liquid hung (over 10 thetirel. No'k' ne' nen' ca'e's'fi" wa"ene"staron'ko" e'tho'ne" wa"- .\nd the now wherein slic she it corn shelled at that 11 finished it time ene"stana'we"'te' no'k' ne' nen' ca kane"stana'we"'' e'tho'ne' she it corn softened tiy but the now wherein it corn became at that 1^ parboiling soft by parboiling time nen' kiVnika''tako"" iaene"sta'wero"\ nefi' ia'ecica'tota'ko' neiT now it mortar in there she it corn now she it ftestle took from now to grains poured, an upright position o'ni" waet'he'te". E"'ska" o'k' taieeica"te"'te' no'k' wa'ethe'se- also .she it pounded. One only, .she it pestle and she linished H just brought down 272 IROQUOIA.N COSMOLOGY [eth. ann.21 it stood, and pounded the corn to meal. She brought the pestle down only once, and the meal was finished. The chief marveled at this, for he had never seen one make meal in so short a time. When she finished the meal, the water in the pot which he had hung- over the fire was boiling. She, thereupon, of course, was about to jrat the meal into it, but he said: "Do thou remove thj"^ garments." So she then divested herself of her garments. She finished this work, and then put the meal into the water. Now she stirred it, using a pot stick for the purpose. But the man himself lay alongside on the mat bed, having his e3'es fixed upon her as she worked. So, of course, as the mush continually spattered, drops of it fell coutinuallj- in divers places on her, all along her naked body. But she acted just as though she did not feel this. When the mush was sufBciently cooked, her whole naked body was fully bespattered with mush. At this moment he himself now removed the pot from the fire, and then, moreover, he opened a door not far away and said: "M\' slaves, -. ri"sa'. Wa'rori'hwane'hra'ko" ne' dji' ia" noiTwen'to"" it rueal. He it matter marveled at the Avhere not ever te'hotka''tho"' ne' niio'sno're' aiethe\seri"sa'. Ne' ka'tf ne' ho it has looked at the so it is rapid one it meal could tinish. The sothen the neiT c!Vethe'seri"sa' nen' teio'hnekon'tie'se' ne' rona'dji"hare'. now wherein it meal she now it boils (casts liquid to the he kettle has hung up, tinished and fro) Nen' wa"hr nen' ie°iethe'sero"hwe'. wa'hen'ro"": "Satseroiinia'- Now verily now thither she it meal will he it said; "Do thou thy immerse, garments cioii'ko"." E'tho'ne" ka'ti' nen' wa'ontsei'onnia'cioii'ko'. Wa'e'sa' remove." At tliat time so then now she her garments removed. She it finished e'tho'ne" nen' iiVethe'sero'"hwe" nen' teionwen'rie' ka'seraweii'rie' at that now thither she it meal now she it stirred it pot stick time immersed ionts'tha". No'k' ne' ra'o"'hu" kiuiakta'ke' ne' thaia'tion'ni' * >tie it uses And the he himself it couch on the there his body lay supine te'shakokan'ere' neiT iakoio"te'. Ne' ka'ti" ne' dji' watdjis- he her watched now sheisworking. The sothen the where it •) 4 6 8 kwfiton'kwris iako'stara'ra'sero"' ne' ie'haie°'.sa'ke''sho"". Nakwa" •' mnsh sputters it drop impinges the her naked body on along. The very on her serially dji' ni'io't ne' ia" teiakoterien'tare". la'tkaie'ri" wakadji.s'kwarf lU where so it is the not she it knew. It sutficient it mush was cooked (stands) (is) nen' ne' nakwa" o'k" dji' niiehaie""sa' iodjis'kware'. P^tho'ne' 11 now the the very just where so her naked it mush is present. At that body large (is) lime iit'iT ra'o"'hri" wa'hana'dji'hara'ko', nen' ta'hno"" ke"" non'we' I'J iiMW he himself he unhung the kettle. now and here the place (besides I ia'ha'n'hotofi'ko" tii'hno""' wa'hefi'ro"": "Aketsene""sho"" ka'sene'." 18 there he moved the and he it said: " My slaves each one do ye two door-flap aside " come." HEWiTTl MOHAWK VERSION 273 do vc two (■onic hither." Thcrcupoii thence emerged two aiiinials; they were two hirye dogs. He said: '• Do ye two wipe from ah)iig her naked liody the mush spots that have fallen on her."" Th(M'eupon his slaves, two individuals in number, and besides of equal size, went thither to the place wliere she was standing. Now. of course, they two licked her naked body many times in many places. Hut, it is said, their two tongues were so sharp that it was just as if one should draw a hot I'od along over her naked ])ody. It is said that wheicver they two licked tlu^ l)lood came at once. So it is said that when they two had finished this work, she stood there liathed in blood. He thereupon said: "Now, do thou dress thyself again."' And she did redress herself. But, it is said, he said to his two slaves: "Come, m}' sla\es, do ye two eat, for now the food that was made for you is cooked."" So then the two beasts ate. And when thev two had E" ka'ti" takeniia'ke""ne' teknikowa'ne'" e'r'ha'r. Wa'heii'ro"': Tbure !?otheii thence they two they two large are (ioK(w). He it said; 1 came forth "■ Siisenira'ke'f ( ? ofisasenira'ke" w) " ie'hruensa'ke"sho"' iodjisk\vare'- " Do ye two wipe it her tiabetl body on akmg it mush is be- 2 away again " spattered nio""."" E'tho'ne" ne' raotsene"'o'korra' tekeniitV'she' neii' sever Attliat tlie his slaves individually they two Individ- now o ally." time iials in number tif'hno""' dji' niVtekenikowa'ne"' e" niia'ha'kene' no' dji' and where so they two (are) large there just thither they the where 4 two went i'tiete'. nen' se" o'k* wa"hr w;i'akoti'haie"'sakanent'ho"". E" se" there she now in- only verily they her naiied Iiody licki-d repeated!}'. There in- 5 stiKid. deed ' " deed, ia'ke"" niionen"na"siite"t dji' ni'io't ne' ioronwaratai'i''he"' e'' it is said, so their tongues .sharp where so it is the it rod hot (isi there 6 (are) naontfiie'sere" ie'haie"'s:Vke"sho"\ ne' e"'s ia'ke"' ne' dji' so it one would her naked body along on. the custom- it is said. the where * draw along arily, uoii'we" nakaka'nofite" iiakwa" o'k' e" kanekwe"'sara'ti('". Ne' the place so they licked the very just there it blood cane along The o with it. ka'ti" ia'ke"". ne' nen' ca'keni".s!V nakwa"' o'k' thidjene- sollieii. it is said, tlu- now they two it the \'ery i;>nly she blood ^ finished ' tjust) stood kwe""sote'. E'tho'ne" neiT wa'hen'ro"": "NeiT .sasatseroiTni"."" forth. At tiiat now he it said: ".Vow do thoti thyself It) lime dress agaiii." E'tho'ne" nen' saiontseron'ni'. No'k' ne' raotseiie""okon''a' At that time now she herself again And the his slaves iiKlividuallv 11 dressed. wa'reiT'ha'se', ia'ke"': "Aketsene"'okon":V, hau". tedjitska'iio"'. he it said to them, it issaid: " Jly slaves individually, come, d.iyelwoeat. 12 Nen' wa''hi" wa"k;i'ri" ne' ietchikhonnien'ni'." E'tho'ne" nen' Now, verily it is cooked tlie she yon two food has At that time now 13 prepared for." "This is the more correct lorm of the preceding term. 21 ETii— (13 IS 274 IROQUOIAN COSMOLOGY [ETH. ANN. 21 finished eating, lie said to them: "Now do ye two reenter the other room." Thereupon they two reentered the otlier room, and moreover he shut them up therein. Then, it is reported, he said: "It is true, is it not. that thou desirest that thou and I should marry? So, now, thou and I do marry." So then the thing-s that came to pass as they did during the time she was there were all known to her beforehand, because her father had indeed foretold all these things to her; hence she was able with fortitude to suffer the burns without flinching, when the mush spat- tered on her while she was cooking. If she had flinched when the drops of hot mush fell on her, he would have said to her: "I do not believe that it is true that it is thy wish that thou and I should marry." Besides this she bore with fortitude the pain at the time when the two 1 2 3 4 5 6 7 8 9 10 11 12 13 14 wa'tkiatska'ho"'. No'k' ne' neiT ca"kenikhwen't:Vne' waiien'ro"': they two (iinim.) ate. An^l the now they two it food finishe*! heitsaitl: ionsasadjiata'weiii'te'." prthone" nefi' tliither again do ye two enter." '•NeiT ska'uiio'-hati' "Now bevond it door- flap ska'n'ho"'hati' iofisakiata'weia'te", neiT tii'hno""' ionsashako'n'ho'to"'. beyond the door- thither they two entered, now and thitlier again lie them M that time flap E'tho'ne', ia'ke"', .\t that time, it is said. nitLsaniko^'hro'te"' so thus thy mind (is) kind of ni'niake"." marry." ne the Ne' The ka'ti" •so then ne the dji' where ' wa'hen'ro"': ho it s-aid: riionkeni'niake', tlniii-I should marrv. iia awe sero iie so it happened the iteratively shut up. •To'ke"ske' wa"hr e" ■■ It is true verily thus Neil' ka'tr waofike- Now so then thou-I do dji' nefi' na'he'' e wliere now there she arrived. tiiakotei'ien'tare' there she it knew uf, ieia'ko. Akwe'ko"" o'hen'to"' Whole beforehand (all) (in front) ro^ii"bii' akwe'ko"* se' te'shakoiiro'ri* ne' heherfather all. indeed. lie her told the length of there time ;i'se''ke"*' ne' because the karrhun'nr it it caused wa'ekwe'ni' wa onta'kats'tate' ne' dji' niio'tari'^he"' ca akodjis- she it was able she herself nerved to the where so it hot (is) it her mush to do ' ■ kwatoii'ko' spattered on iakoto"""no"" shrunk from she herself nerved to endure it ne the ne the nefi' eiiakodjisko"'ho"', a^se'ke"" to'kiv aontu- now she it mush boiled, hecause if she it had nen' ca'ako'stara'nVne' ne' iodjiykwatari'*he"* now it drop her adhered to the it mush (is) hot a'bawen'ke\ ki": "' LV he would have I be- •'Not said, lieve: aionkeni'niake\" No'k' thou-I should marry." And to'ke"ske' e" teti.sa niko'"hro'te"' ne' it is true thus sueh there thy mind is the kind of o'nf no' dji' wtVonta'kats'tate' ne' also the where she herself nerved the to endure it HEWITT] MOHAWK VERSION 275 (logs licked tlu' iimsli t'l-oin her 1k>i1_v. If slic liarl liiiirlicil to thr j)<)iiit of refusinu- to finish iii'i' iiiidcrtiikiiig. it is also ccrtiiin that he would have said: "It is of course not true that thou desirest that thou and 1 siiould marry." And when his two beasts had tinished eating, he then, it is said, showed her just wh(>re his food lay. Thereupon sh(> prejiared it. and when she had coinplete(l the ))re|)aration tiiei-eof. the\- two tlien ate the morning meal. It is said tiiat she passed three nights tliei-e. and they two did not once lie together. Only this was done, it is reported: A\'hen they tw'o lav down to sleep, they two placed their feet together, hoth placing their heads in opposite directions. Then, it is said. ud oiX oi lier. no' dji' ne' ai:diokai-a'refi"'o"" ne' ki" o'uf n(^' a'hii'wenke': the wlicri' Ihi- sliu it would hiive bfun tlir, I be- iilsci llie lir would hiivc ill I'uiir of lievt', ^!niim.' at. i taut islied 'A"se"" ia'ke"' na'onnon'wete" ta'hno"'' i;i'' (^^''-'ska' te'hofina- Three, it is said, .so .she stayed over the and not one they diil lie -^ uiKht (time) ra'to"-. \e' o'k" e"'s ia'ke"" ne' wa'tiara'sltari'ke' ne' dji' toeetlKT. The onlv eiistoiu- it is said the thev their feet ioine.l the where !) arily wa'hoti'ta'we". tenidjia'ro"' e're"' nonka'ti" ia"teniatkori''ht">rr. they slept, lioth they two yonder side of it there they two their 10 (elsewhere) heads rest. Ne' ka'ti" ia'ke"" ne'ne" o'r"ho""ke'ne' nefi' wa'hen'ro"": The so then it is said. the that mornilii,' in now luit-iiid: H ••Nt"'n' e"' it''""se''s(»" ne' dji' non'wt.'' tisa'teii'tio"''. .Sewa"tlie'r;it "Now there there again the where lliei.laee just thoii didst cleparl. One it luiskel 12 thou shalt t,'o ne' iontke'tats'tha" o'skefi'nonto"" tekai;i"taneta"k\ve"' io"wa"rrit'he"" the one usesittoearry it dei'r one its body has unlined it meat (isi dry 13 by the foreliead strap ifromfali ie"'se"satke"tate'. E"kho"wrir:i'nonte" ne' .soilkwc'ta". No'k' ho'ni" thither thou it wilt bear I theni meat will Kive the thv jieople. And also [4 by the forehead strap. 276 IROQUOIAN COSMOLOGY [eth, ann.-21 head strap. I will give some meat to thy people. Moreover, the eiitii'e village of people with whom thou dwellest in one place must all share alike in the division of thr meat when thou arrivest thei'e." Thereupon, it is told, he climbed up above and drew down quarters of meat that had been dried. It is waid that he piled it very high in the lodo-e before he descended. He then put the meat into her burden basket until it was full. Then, it is told, he took up the basket, and he shook the basket to pack the meat close. It actually did settle so much, it is told, that there was but a small quantity [apparently] in the basket. Now, he again l)egan to put meat into the basket. It was again tilled. And he again shook it to cause it to settle, and again it settled until it occupied but a very small space in the basket. Thus he used all the meat thrown down, and yet the basket was not full. Thrice, it is told, he drew down the quarters of ne' o'k' iekanatakwe'ko"' ne' ska"ne' tisewanak'ere' akwe'ko"' the only just it village whole the one in jnst there ye dwell all (place) ^ sha'te"ia'wenne' e"'hatiia'kho"' ne' o'wa'ro"" ne' nefi' ie"'se"sewe'". equal it shall happen they (ni.) it the it meat the now there thou wilt will share arrive." ■J, E'tho'ne'. ia'ke"'. iieil' ia'harat'he"' e'neke"' ta'ha"wa"rani''se- At that time, it is said. now thither he climbed high(placei he quarters . re"'te' ne' io'wri'rat'he"'. A'e're'", ia'ke"\ ntVotoiiwes'hivne' ' ne' of meat the it meat dry (is). Far yonder, it is said. it pile became large the ! 278 IROQUOIAN COSMOLOC4y [EfH. ANN. 21 tliou iimyest beconu'. until thuu indocd iirrivi'st there. Now, ;it tliat time th she it adjusted with where tlie place there It fox ehead strap .she it said: "Now, care will pass ki" wakeweienneri'tane" dji' non'we* ne"watke'to'"hetste\" ^ I be- I it task have completed where the place there it forehead strap will lieve, pass." E'tho'ne" wa"ha"tka"we" ne' dji' ro"therakara'tato"" ta'hno"'' 5 At that time he it let go the where he it basket held up and e'tho'ne" neii' sruo'""t<'''iTti". t> at that lime now she started home- ward. NeiT ta'hno""' ia" othe'no"" teiok'ste' saionta'therake"'tate'. 7 >'ow and lint anythini^ it heavy is again she it basket bears on her back by the forehead-strap. To'ka' o"''te' sha'tewa'seii'no"" dji' niio're" niieiakawe'noii neiT 8 If perhaps just it (is) middle where so it is just there she had now distant gone toilta''sawe"" o'sthoiT'ha" W!Vok.sten"'ne". Ne' ka'ti" ne' dji' ^' there it began it (isi small it heavy became. The s(t then the where niiako'tentiofi'ha'tie' taioksten".sere". Ifrtkaie'ri" kano'^'sako"' !<• iust so she traveled along it became heavier It sutficient is it lodge in increasingly. ionstliera'ttViie" nen' ton"tke'totari"'.sr ta"hno""' e'ta'ke" ia'ho""the- 11 there again she ' now it forehead-strap and down, on there it stood became unfastened the ground rfden'tifne" tiiiino""' oiiweron'ta'ne" ne' io"wa"rat'he"'. \\'a"ka"- 12 liasket fell and il spilled llic it meat dry (isl. It it tilled wa"ra'na"ne" ne' dji' niionak'ta" ne' k!iiio""sako"'. E'so' se" 13 with meat the wliere .so its room the it lodge in. Much indeed large (is) UEwiTT] MOHAWK ^•KRSHlX 279 meat on hw back; For thrice, is it not ti-uc he had piiiird ih)\\ii meat in liis lodge when he was putting tlie meat into her liasi ye again are asleep." So, when it liecame dark, Wifhi" ne' djiako"wa"rake''te". a'se"ke"'' "iV'se"' se"' wa'iii" verily tli'.- she iiu'at liore on her bin-k liecanse three indeed eerily by the fureheud-strap. na*hakar"hate'ni" ne' raoiio"'sako"'' ne' nen' ca"ha"wa"ra'ta" ne' so many he turned the his lodge iit the now sineebemeat plaeed the (or thre\v i it down in it ako'thera'ko'" ne' neiT sashako'rie'non'nie"". El'tho'ne* ka'ti" her liasket ill ttie now he it her Imrdeli made for. At that time so then neiT wa'ofit'hro'ri" ne' e"io"'skwaiirorrko' ne' dji' iako- now she it told the they will (must i take off the where their tile bark-roof plnraily no""'so'to"' ne' nen' e"io'kara'sne'"ha". lodges stand tlie now it will lieeome some- 5 plurally what dark. E'tho'iie" wa"i'ro"": "" E"tchisewa"waranonte"'ha'tie". Nen' ka'ti' At that she it said : " He meat you lias sent along to. No\v so then ^ time ne' ]vwano"'kwe'o'ko"" te'.sne'kwe" ke""i'ke"' k;i"wa'rake'iiro"" the ye my kindreil do ye it take iij' iliisitiisi it meat lying in u * severally pile k;ino""'s;iko""." Ta'. e'tho'iie' neiT ne' akaofikwe'ta" nen' it lo.lire in." So, at that ni>w tlie her kindred now b time wa'tie"kwe' ne' io'wa'rat'he"". Ne' ka'ti" ne' nen' tikwe'kt)'" they it took up the it meal dry lisi . The s,, then tin- now nil (it is) 9 ia"e''hawe". e'tho'iie" nen' wa'i'ro"": •■E"tcia'.skwa'hron'ko' ne' thither they at that now -heitvajd "Ye will remove it bark llie Lt' it bore away. time roof plurally dji' sewano""so'to"' ne' e"twatie're""te' iii'mT e"sewen'ta'vve\ where your houses stand the it will lie the first now yiMvill sleeji. H one by one a'se'ke""' I'aweiTha'tie' ne' teitikeni'tert)"' one"'staken'i-a" e"ietchi- because he it said along. the one I with whom it corn white he yon corn 12 sent word abide sewane""stanoii'te'. ()ne""staken'ra" e"iokeri'nore' dji' na'"he' u ill give. It eoru white it will rain ivhere it lasts 13 (so longi e"tcise\venta'seke*. " again ye will sleep." 14 280 lEOQUOIAN COSMOLOGY [eTH. ANN. 21 it showered corn [liail] during- the entire night, and so l>v this nieun.s they had much grain [liail] when day dawned. Then, in truth, they removed the roofs from their several lodges, and they retired to sleep. So, when they awakened, in truth, then there was very much corn [hail] lying in the lodges. The white corn [grain] lay above one's knees in depth. Thus lay the white corn, for so long as they slept it showered white corn [grain]. The reason that he gave her people corn was because he had espoused one of their people. After a suitable time she started back, going to the lodge of her spouse. Verily she again made the journey in the same time that it took her the tirst time she went thither. So then, when she arrived there, she of course at that time related to him all that had happened 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Ne' ka'ti' ne' nen' taiokai-a''hwe' Wii'oken'nore' o'ne""ste' The so then then it bt'came dark it rained it corn (hail) a'sontakwe'ko"'. E" ka'tf noiitontie'ra'te' wa"rotine"'staka'te'''ne' it niglit entire. There ne' nen' cii'o'r"he'''. the now it did it by this meanis their corn ihaillbecame abundant for tliem it (becamej morning. To'ke"ske' ka'tf waon'skwa'hroii'ko" It is true so then they removed bark- roof plurally tl'ta'we". Ne' ka'tr ne' nefi' shofi.sa'hatI'ie" to'ke"ske' ka'tf fell a.sleep. The .so the now again they awoke it is true sr> then f'lT e'tho'ne" wa"ho low at that time they then kano"^'sako"' ka'ie"\ it lodge ill it lay. lawe'towa'ne" it is a quantity great e*' ni'tio' ne' one"\staken'rri' u'se'ke" there so it is tlie it com Miiitf because deep e'' na'iic' one^Vstakefi'ra* ioken'iiuro"'. there it histed it corn white- it lias rained. P7neke"^ na'akokwits'-hati^ .\bove so one's knee side of dji' na"he' roti'ta's where it lasts (so they slept long) \e' tiiori"hwa" wfrsha- Tlie it is reason he it them ka'o"' ne' o'ne"'ste' ne' akaonkwe'ta' ne' dji' rotinia'ko" gave to the the it corn (hail I ne' raofinonkwe't;V, ta'hno""' the his kindred, and Akwa"' e'tho' dji' na"he" Very enough where it la.sts her kindred the where ne''thu" iniiatiri'ho'te'". .'^uoh so their eustom was. they I are) married neiT saio"'ten'tf, e'' saie""te' now (again she started) there again she site went home went ne' dji' thono""sote' ne' ro'ne'. E" ki" a'l-e' na"he' toiisfd- the he her There. I again it lasts again she spou.se. believe. up oritha'"ha'kwe' dji' ni'io"t ne' tiiotiere'^'to"' e" ca'e""te\ Ne' her journey took where so it the so it was tirst there where she The stands went. ka'tf ne' nen' ciioiisa'ioiiwe'. Ta', so then tlie the where there his lodge stands nen now there again she arrived. sa'honwa'hro'rf akwe'ko"' dji' again she him told it all where e'tho'ne' wri"hf verily So, at that time na'awe"''sero"' it happened serially ne the where saie- again HEWITT] MOHAWK VKRSION 281 to her duriu<;' her journey to ;iiul from home. ( )t' I'our.se they two now alK)d(> together, tor the reusoii. ot' course, tlial thf\- t\vo were espousi'ii. After a lime he then said: "■ 1 am ill." So tlien. liis peoph' niar\-eied at what he said, foi' the reason that they ditl not know wliat it was for one to lie ill. So, th(>refore. at the time when they coinj)rehended what had oecurreil in rei;ard to him. they, of course, individually, as was customary, studied the matter, and informed the man who was ill what to do. It would seem, one would imagine, that his illness did not abate thereby, even though many ditl'erent persons made the atteuipt. and his recovery was yet an unaccomplished task. So thus it stood ; they continued to seek to divine his Word. Then, there- fore, when they failed to cure his illness, they questioned him. saving" "How, then, jierhaps. may we do that thou mayest recover from thv kwat'ho". Ta'. neiT ne"'tho' ni'io-t wa' 'hr ska"ne' nitero"". she it visiterl. So. now ihiis so it j:tands verily together lat one) they tun iibuile. 1 ro'ne' .se*' wiV'hi'. 3 hisspouse in- verily, (she is) deed A'kare' iien' \vri'hr'n'r()"': "• Wfikcno" •hwal k'tani' '.■■ Ta'. e tlio'ne" After a imw he it said: "Ij time uii ill. ■ S(i, ill I lull titne 8 nerr ne' raofikwe'trr wa"hotiiieiin1 I'ko' ne' flji' naiio'te"" now iht- his people tht-y uiarvek< 1 thf WluTr ^nrli kintl of IhinK 4 ra'to"\ a'se'ko"*' ia'' te'hatiir'nte'ri' o"' ne' na'ho 'te"' ne' heitsaid. l)ecause nut llH-yitkiiew wl.at lIlL- such kind 111' the tliingiiiisi 5 aiakone"iiwak'te"'. Ne' ka'tf ne' dii' nen' wa"hoti'niko"'hraien'- one shoiilil lif ill. The so then llie where now they it understood ta'ne" dji' niioteri'hwatie're"- ne' rao""ha'ke'. NeiT wa'iii" where so It matter \\as done the he himself at N'ow vrih- * I himself to). shatiia"tats'ho"" dji' e"'s ni'io't dji' te""hriia"to're'te" waiio'hro'ri" they every person where eustom- soitiisi where he it will iudsje of he him fold ' one by one arily e"'s ne' rono"iiwak'tani' ne' dji' na'ha'iere'. la" ho""te"-ke"' CVts- the he is ill the where so he it should Xot perhaps-is it tomarily do. ta'honsa'haie'wefi'ta'ne'. wa'thordtenion'kt)" ia'' ki"' tewa;i'to"'s again he reeovered his health, they took turns plurally not, J it it is able 10 belieye, to ilo aoii.sa'haie'wen'tii'ne". Ta', e" ni'io't hote''"niote' e'tho' honwti should again he recover his So, llnis so it lis) he it feast holds there ih.v health. wefini''saks. Xe' ka'tl" a'kare" ne' dji' nen' wa'honntVta'ko' sought to ilivine his The solheii after a the wdiere uow they it failed to do Won! ettntinually. liiue ne' aonsa'honwatcon'to'" e'tho'ne" nen' W!'i'horiwari'hwano)Tto""se". the again they his health at thai now ihey him asked i|nestions, restore time wa"lionni'i-o"": "O" ka'ti" o""te' naitikwa'iere" ne' aonsa'sie"- tlie>- it said; ■" \Vhat so then mav it so \\i- it should the again llirat 14 In- do shoid.lst i: 12 13 282 IROQUOIAN COSMOLOGY fKTH. ax.v. 21 illnessr Then lie answeri-d tiifiii. .sayinw': "l am thinkinu- that, per- haps. 1 should recover from my illness if ye would uproot the tree standing in my dooryard [on my shade], and if there l)eside the place fi-om which ye ujjroot the tree ] should lay myself in a position recumbent." So thereupon his people uprooted the tree that stood in his door- yard. This tree belonged to the species wild cherry [dogwood: in Tus- carora, >iakwenne""ienthuc]. and was constantly adorned with blossoms that gave light to the people dwelling tliei'e; for these flowers were white, and it was because of this that the blossoms gave light, and, therefore, thej- were the light orb [sun] of the people dwelling there. So when they had uprooted the tree, he said to his spouse: •'Do thou spread for me something there beside the place where stood the tree.'' Thereupon she. i?i fact, spread something for him there, and wen'tiVne" '." Ta'. e"tho'ne", ia'ke"". thotfi'ti' ne' o'ni' \va"- reoovertnv Su. at that tiuic, itissai the where his yard in. it wild such it kind of the it tree cherry tree (is) stands tiio'tko'" iotci'tconte' ne', ia'ke"", teio'.swathe-tti"ko"' ne' dji' i always. it bears flower the. it is said. it causes it to be light the where ( ontinuously as part of itself thereby e"' ratinak'ere": a'se'ke"'' kenrti'ke"" nikateltco'te"" ne' ^ there they dwell; because itwhitiMisi such it flower the kind of (is) , :iori'"hw:V teio'swat'he' ne' aotcT'tca' ne' dji' keiira'ke"' ni'io't. 9 its catise it (is i light the its tiowers the where it (is) white so it (is), stands. Ne' na"' raotirff'kwa" ne' e"' noii'we' ni'hatinak'ere". -^ The that their it sun (isi the there jilace just there thev it is dwell. Ne' ka'tf ne' neiT ci'hotirontota'kwe"' wa'shakawe""htl"se' The so then the now they had uprooted the tree he her it said to ne' ro'ne": "¥j'' ia'takitskar'iia'se' iik'ta" ne' dji' ke'r''hlt;l'- ^- the his 'Tliere thither do thou me nearljc- the \vhere it tree spouse: spread a mat for side it ..„ kwe"."' E'tho'ne" to'ke"ske" e*' ia'hoiiwe"tskar''ha'.se', tii'hno"" stood." At that time it is true there there she spread a mat for him, and n Several dilTerent kinds of trees and plants are named by various narrators as the tree or plnut thus uprooted. Here the narrator intended the dogwood, although he gave the name for wild cherry. HEWITT] MOHAWK VHRSKlN 283 lie tlii'ii lay dnwii on what she had spread for him. And so. when lie lay tlicre. he said to his spouse: ■• llei-c sit thou, hesidc my body." Now at that time she did sit beside his liody as lie lay there. He then said to lu'i-: "iJo thou hani;- thy h'l^^s down into the abyss." For where they had uprootetl the tree there eami' to be a dee)) hole, which extended throueh to the nether world, and the eai'th was ujiturned about it. That. then, it is true, rame to pass, that while he la\' tlii're his •iutleriiii;' was initie-ated. All his people were asseuibk'd there, and uioreovei'. they had thiMr i^ye- iixed on liiiii as he lay there ill. mar- \-(dine- at this thine- tliat had befallen him himstdf: For the peoj)le dwelline- here did not know what it is to be ill. So then, when lie had. seemino-lv. recovered from his illness, he turned himself over. e'tho'ne' e"' iaiia'rat(^' dji' noiTwe' \va'honwe"tskar'iia",se'. ^ !it lliat lime llrt-iv Ilii'iT hf liiy n iuTt- tin- place ^lie liim mat vinracl lor. ilnWIl Ne' ka'ti" wil'Mii" ne' dji' nen' e"' raia'tiofrni' wfrshakawe"'- .;> The >ij lln-lr viTilv Ihe wlii-rr nnw llliTe his tiiidv was lie her it saiil to fxtcniieil 'hiVse' ne' vo'ne": " Ke""' sa'tie"" ]cia"tak'ta"." F/tho'iie" iiefi' ;^ the his "Here ilo thoii ln-slile iiiv At lliat lime now spoils.-: -ii lio.ly"' to'kt"'"ske" (>•' wa'orrtie"' ne' dji' raia'tak'ta" ne' dji' • it is true tliere slie set llerself tie- \vher<- liis Imtlv Uie wliere iji-si.le' rfiia'tioiTni". NeiT wa'hen'ro"": " Ia"te.satchi'iio""te' o'shoiTwako"'." - Ids boily was Now lie it said; "Thither do thou haiiK it hole in " extended. tliy legs a"se"ke""' io-sliofiwi'"'o"'. ioto"invefidjiate"tha'ro"' ne' dji' nika'^ . I.ecatise it became a hole, it lore lip the oartli the ^\ here St) It Is tens ne' e"' tiio"'hwen for her to see. She knew nothing- of wliat would. ])erhaps. happen to her. for sli(> did not cease from falliny-. P>ut after a time she looked and saw something; liut she knew nothint;' of the thini;' she .saw. But, verily, she now indeed was lookino- on a o-reat exi)anse of water, alheit she iiersidf did not know what it was, So this is what she saw: On the sui-face of the water, floating about hither and thither, like \eritalilc canoes, were all forms and kinds of ducks (waterfowl). Thereupon Loon noticed her. and he .suddenly shouted, saying: "A man-hcing. a female one is coming up from the depths of the water." Then Bittern spoke in turn, .saying: ""She is not indeed coming up out of the depths of the water. ■■ He said: "" She is indeed falling from above." Whereupon tiio"'hwendjia'te'. NeiT wa'dii" wa"tiontka"thonni()n''ln\e' til'hno""' there it earth stan.l.- Xow vrrily she diil In()k about in all ami 1 fortli. directifins wa'e'ke"' o'k" tha'tetcio'kwata'se' ne' o'k' ne' oroiT'hia" ni'io't. she it saw e in a close body konate'ra'te' e'neke'". E"' taieia ta'ra ne' ne' konti'shon'nc". o they her went above. There licr body alighti'd the their backs i>n. to meet E'tho'no" nen' skrMlnoiT'a' tontakontsne""te' iakotiia"tf''""liawr, .* At that now slowly thence they descended they her Ijody bore, time konti'shofi'ne " ieia'tara'tie'. their ba<'ks on her body rested coming. la'tkaie'ri" ne' Rania"'te"kowa' nen' roti'nowa"kera''ko"". E'tho' tJ- Very coirectly the lie (treat Turtle now he his carapace causes There to float, rtl'nowa'kc" e" ia akoti'tero"'. E'tho'ne' ne' 'Tconniatareii'to'" x^ his carapace on there there they her At that the I.oon set down, time wa'heii'ro"": "Hau"', ne' sewa'thonrio'kats'te's o"''ka" rokwe'nio"' ^'^ he it said : "t^ome, the ye stout-breathed ones wlio he is able to (is it) do it ne' e"'ha'thoiTro' e"-ro"'hweiidjiako"ha'r' Ta', e'tho'ne' l-x the he will dive he earth will go to bring?" So, at that (into the water) time skat'sho"' tonte'rrrte' wri'ho"*thonron'nio"\ E'tho'ne' Djieiini'to'" 15 one by one thenee it it did they dove into the water At that Beaver thereby une Iiv one. time HEWITT] MOHAWK V>:RSI(IN 287 tliis tiiiH' that Beaver made thi^ attempt and dived. TIk^ time was Iotio- anil tliere was onlv silence. It was a lnni;- time liefore his hack i-eappeai-ed. He came up dead, iii^ hreathini;- having' failed him. Tliereiipiin they examined his jiaw^. Imt he had lirouuht up no earth. Then Ottei- said: •'Well, let it he my turn now: let me make another attempt." \Vliereupon he di\e,l. A lonyer time (dajjsed before he came to the surface. He also came up dead in his turn. They then examined his paws also. Neither did he, it is said, lu-iny up any earth. It was then that Muskrat said: " 1 also will make the ilesperate attemjjt."" So then he dove into the water. It was a still lonyer time that he. in turn, was under water. Th(Mi. after a while, he floated to the surface. conunL;- up dead, havinj;- lost his breath. There- upon, ag-ain. they examined th(> inside of his paws also. 'I'hey found mud. He brought up his ])aws autl his mouth full of uuid. Wifhate"iiien'te"' wa'ha'thon'ro'. Kan'"hwese' o'k' tha'teiotLMTtonni". Ill- it attoini't ma'li- lie diveil info tbr U uhs a Irmi? only it is very ^till. -t wnliT. niatt'T Wa'karr'hwese" iien' saio"nowa"'kera'kwe" rao""heio"'ha'tie" wa'ha- It was a liiiii,' matter ihav a«ain its Ijark (.'rtme to the lie eaiiie up .lead his Ij stirface thofirirdv'tt''"". trtho'ne' wa"honne''s;ike' ra'sno""so'ko"" ia"' breath gave cult. .\t tliat tliey it searched for liis lialld in imt 8 time ka'nidl, I ten (tliel that he c-artli hrcjlmht hac-k. 8 ihiiik. that jrtho'ne" Ano'kie"' wa"ht"'n'ro"": '"!"' o'ni" ("'"wtiktVtti'ko"."" Nefi' .\t that Muskrat lie it said : "I alsn T will attemi>t the Now it time hopeless." ka'ti" wa"ha"thon'ro". Sr'"''ha" iia"' ne"' wa"karl'"hwese" so then he dived into the More that the it mutter \vas a long t'' water. one that ro"thonro'"ho"'. No'lc" ti'kare" n("'n' sa"hatia"ta'kera"kwe" rawe"'he- he has dived in the And altera now his liody again floated he eame 11 water. time io"'ha'tie" o'ni" na"' ne"'. WiVhathonrio'lvti"'"". E"tho'ne" ui'mT U]i dead also thai the His breath Rave out, .Vt that larw 12 one that. time a're" wa"honne''.sake" r;'i"sno""s(">'ko"": wa'liatitsefi'ri" onawa'tsta" again they it sought for his hand in ; they it found it mtid lo ra'tca"ne"'"hawe". no'k' o'ni" ronboskwa'n'honte" ne' onawa'tsta". he it handful brought, and also he it mouthful had the it mu'l. 1-r 288 IROtH'OIAN roSMOLOUY [ETH. ANN. 21 Tt was then that they made use of this mud. They coated the edge of the carapace of the Great Turtle with the mud. Xow it was that other muskrats. in their turns, dived into the water to fetch nnul. Tiiey floated to the surface dead. In this way they worked until thev hud made a circuit of the carapace of the (heat Turtle, phicino- umd thereon, until the two portions of the work came tog-ether. There- upon Loon said: " Now there is enough. Now it will suffice." Thereupon the nuiskrats ceased from diving to fetch up umd. Now. verily, this man-being sat on the carapace of the Great Turtle. After the lapse of sufficient time, she went to sleep. After a while she awoke. Now then, the carapace of the Great Turtle was covered with mud. Then, moreover, the earth whereon she sat had become enlarged in size. At that time she looked and saw that willows had grown up to bu.shes along the edge of the water. Then also, when 1 2 3 4 .5 6 7 8 9 10 11 12 13 14 15 E'tho'ne' neiT ne'' wa'hoiits'te' thi'ke"" M that time now the thev it u.sed this it is that onawats'tti". "\^'a•ha- it inud. Thev tiuawatsta'r"ho" ka'nowiiktfi'tie" ne' Rania'te""kow;i'. NeiT e"'s the he Great Turtle. Now mud placed (smeared over it o'ia' o'k" other oulv ne the it it carapace along edge of Ano'kie"- Muskrat Sa 'ha t ia ■ ta' kera ' k we" A,L,'ain his body wimld float custom- arily cus- tomarily sa'ha'thon'ro' wa'hauawatt;tiiko'*ha\ again he clove he mud weut to bring, into the water i'a\ve"^heio"^hri'tie'. E"' thi'hatfiere' he came np dead. There so they it did dji' niio're" wa thoiite-nowatii'se' ne' Rania'te""kowa' waiia- the he Great TurlU- they where so it is distant tlioy it carapace made a circuit of tinawatsta''r''ho\ i:Vtonsakiate'ni'ne' it mud daubed Ihi_Te again they two joined. ■Neil' e'tho'. ■ Now enout,'h. nen' wa'hen'ro"* : now he it said: E'tho'ne' ne' Tconniataren'to"' At tliat time the Loon Neil' r'"kak\ve'nf.'" Neii' o'nf it will be able to do it." also ne' ano'kie'" hokoii''a' wa^horr'tkiVwe the muskrats plurally they stopped work ratinawa'tstako'^he's. they mud went to bring up. Neil' wa"hr ke"'i'ke"- iilkou'kwe- Now verilv this it is lie the dji' ron'thofiron'nio""s where they dove into the \vater plurally he man-being there (is) ietskwa"here' Rania'- she sat he te kowa" (treat Turtle ra'nowa'ke". his (■arai)ace on. nen' ka'ti" wa'ako'ta'we". now so then she fell asleep. Akwa"' Very No'k- And he''thc)' enou,?ti a'kare" after a time wliere neiT now nu'karr'hwese' I it was a long matter ne' ka'nowii'ke" the it carapace on again she Xow awoke. ne' Rania"- the He ka'ti" o""hwen'djia" iote'r'ho'ro"' so tlien it earth it covered itself te""kowa', nen' tifhno"" iote'hia'ro"" dji' iiiwato"'hwen'djia' ne' (ireat Turtle. now and it has grown where so it earth (is) large the dji' ie'tero"". E'tho'ne" nen' wa'ontka'tho' o'se' iotkwiron'ni' where she sits. At that time now she it looked at willow it shrubs grew to MOHAWK VERSION 289 she again awoke, tlic carcass of a tlccr. recently kiUed, lay tlu>re, and now l>esides this, u small tire Imrned there, and l>esi(h's this, a sharp stone hiy there. Now. of course, she dressed and ([iiartered the carcass of the deer and roasted some pieces thereof, and she ate her till. So, when she had finished her repast, she again lookcnl aliout her. Now. assuredly, the earth had increased much in size, for the earth grew very rapidly. She, moreover, saw another thing; she saw growing shrul)s of the rose-willow along the edge of the water. Moreover, not long after, she saw a small rivulet take up its course. Thus. then, things came to pass in tlieir turn. Rapidly was the earth increasing in size. She then looked and saw all species of herbs and grasses spring from the earth, and also saw that they began to grow toward maturity. dji' tewatca'kta'tie". whore it water at the edge of. e'' kfua'tiofi'ni' a's( NeiT tjfhno""' ne' shoiisaie'ie" o'skennoiito""' Now arnl the again she awoke it deer tllere its I)ody hiy exteiKled new kiir'iu", one it has killed, nikadiie"'ha'''a', neiT tii'hno""' (>"' ka'ie' now and there it lies wa"tkonwaia"triri"'te" SO it lire ( iv 1 small. Neil' wa'"hr Now \-oily (broke i "'hwen'djia\ Neil' ta'hno"' iotkvvii'on'ni' it itself shrubs made ioton'ni'. it itself srew. ne the atca kta'tie' water along edge of Ne' The ne the hofi'ko'te' nika'hi to pass on its course so it stream i i small. ifr' tekari''hweH not it (is) a long matter •htVa-. E" ka'tr There so then O ni also lo'sno're" ioto""hwefidjiate'hia'rofi'tie". Nefi' It is rapid it earth is iucreasiug in size. Nn\\ niiiVtekahon'take" wa'tkoiino'"hwei~i(ljiot'k;i"we" ne' all kinds it plants they left i it i earth the in number 'hontate'hia'ro"'. idants inereased ill size. •21 ETH— (13 19 wa'ontkat'ho' wa'ka'hio""- stie it saw it a stream eaused ni'io't dji' wathawinon'tie'. so it is wliere at ditterent times (it bears itself along severally). WiVoiitkat'ho' she it saw o m alsi. tofitakont- thev it 1 •2 3 i 5 6 7 8 9 10 11 12 18 U 15 290 IKOyUOIAN COSMOLOGY [ETH, ANN. '21 Now also, when the time hud come for her to be delivered, she gave birth to a female man-being, a girl ehild. Then, of course, they two. mother and daughter, remained there together. It was quite astonishing how rapidly the girl child grew. So then, when she had attained her growth, she of course was a maiden. They two were alone; no other man-being moved about there in any place. So then, of course, when she had gi'own up and was a maiden, then, of course, her mother was in the habit of admonishing her child, say- ing, customarily: "Thou wilt tell me what manner of person it is who will visit thee, and who will say customarily: 'I desire that thou and I should marry." Do not thou give ear to this; but say, customarily: 'Not until I first ask my mother."' Now then, in this manner, matters progressed. First one, then another, came along, severally asking her to become his wife, and she 2 3 4 5 6 7 8 9 10 11 12 13 U JVC () ni Tlif iilsii iakon'kwe" she man-being liM ak()iefi"';V. she 1ms a smul! ulie. ne the nen now ne' eksa"'a'. the she child lis). iiVka' ■ hewe' neiT wa'akoksa'taicn'ta'ne' it is time there now she child brought forth it it brought Neil' WiV'hi'' Now verilv e"' keni'tero"" ne' there They two tiie abode Akwa"' ione"hra'kwa't io'sno're' dji' iakote'hia'- \'ery it is marvelous it is rapid where she increased ron'tie" ne' eksa''a'. Ne' ka'tf ne' nen' ciiakote'hia'ron'tie' in size llie she The so then tlu' now where she increased in size child (is). neiT wii''hi' eia'tase' oii'to"". now verily she fisi maid it l>ecame lono'"hsi"tci'wa"; ia"' o"''ka" o'ia" They two (were) entirely alone; any- one kan' eka te'ie"s ne auy\vhere Ta'. ne no moved tlie about ka'tr Sit then slie is uiaiil it i>. on Kwe . man-Iicint,'. wa''hr ne' verily tlit- wiV'hi' verilv wIltTt' nen now iakoteiiiu'ro" OtlUT it is nen ne Uie () ni.stt"' ' 'hir Ikt molher ontatierr'u' ion'to"' e" her offspring she it savrj E"sk-hro'rr () lontafliro ri.s ne she her tells the niiiaia'to'tc"" ne' to'ka" c""hia'kta"'sc" it' he thee will visit custom arilvi lie the ■'Thouiue wliiit such he kind of the shall tell body has e"'hato""heke" i'ke'iirc" aiorikciii'niake', lie will keey> saying 1 it desire thou I should marry. To"srr e"',sathon'tate'. E""si'ro" Do not "hro'ri" tell Ni'iT Xow e" s: thou it shalt con- Thou it wilt custom- ^t'lit to. say arily; isten-'a\'-' ■ Nia're'kwe' ki'' e"khe- ■ Until first. ' I bo- I Iut will lieve, ne th..- ka'tr ;o thon thert- niv mother.' " 'Invanonton'nio" '1 nest ions ^"' niiu"to"'hri'tie'. O'ia' o'k' e'".s i^'re* wa'shakori he her asks wa'i'ro"' .he would tell her mother what maimer of per.son had asked her to marry him, her mother would answer, saying' eustomarily: "Xo: he is not the person." But after a while tlie maidiMi said: "(Jne who has a deep frinye alono' his legs and arms jiaid a visit." Ihe elder woman .said: •"That is the one, I think, that it will he proper for you to marrv." Thereupon she returned to the place where the young- man stood. She said: '""We should marry, she says." The young- man answered, saying: '■When it is dark. 1 shall return." So then, when the appointed time arrived, he also came hack. Then it was that he paid court to lier. But, 1 think, they two, he and the maid, did not lie together. AVhen she lay down so that she "Nia'reivwe'' e"khe"hro'ri" ne' isten".!"." Xe' ka'ti" e"'s wiVhi" ■' riitil first I liorshall tfll thf mv mother." Tin- sullicn .-iistoni- vvilv iirily ne' neii' wa'ontafhro'ri" ne' o'nisteiT'a' ne' dji' ni'haia"- the now she her told the her mot)ici- the ^vliere sucli lie kiml .,f lio.ly to'te"" ne' wa'shakori'hwanonton'ni" ne' a'hoti'niake": taieriiiwa"- has tlie he her hiis iiskiMl ((uestiiins the Iliey slioiilil sle- murry ; sera'ko" e"'s n(>' o"nisterr';V wa'i'ro"" e"'s: " L'l" ne"' te'ke""." repliefl eiistoni- tlie her mother she it ^nid eusioin- " Xoi that it is." arily arily: (one) No'k" a'ktire" neiT wsVi'i'o"' ne' eiii'tiise": •" AVa'hakwat'lio" ne' Ali'l iiflera now she it said the she maid " Me paid a visit the time (is): roh'kwe'. teiotarota'tie' nc' ra'sina'ke", no'k" o'nf ne' ranon- he man- it irittjie showed the his legs on, ami aNi. ih.- liis being (isi. along tsil'ke"." Wa'i'ro'" ne' akokstefr'a": ••Ne"' ki"' ("'"kfiie'rite" ne' arm.s on." She it said the she elder one "That, 1 it will he the Usl; Iii-lieve, ])ro].er e''seiii'ni:lke"." F/tho'ne" nt^iT e'' sa'ie"''te" dji' noiTwe' i'ti'ate" ye two will -\t that ww there again she whe)e jilaee tiiere he marry." time wtMit stands ne' raneke"''tero"". Wii'i'ro"" ne' eia'tase": •" Aionkeni'niake', the he young man. She it sai]>ointed lime arrived. Xefi' ka'ti" \\a'shak()tcliin;ito"''ha"se". Xo'lr ia"' ki"' te'honna- Now so then he " eonrted " her. -Vnd llol. I thevtwo L'} h.-lieve. have sha"ofitia"tion'nite' ne' e"iako'- she lay supine the she will It ena"sk-wak'tfi" e"' waiia'if'"" . li.Tl.reMsI beside ihere h.' il laid. ^■■' ra'to'^- ne' eia'tase". Ne' nen' lain to- gether the she iiiaki (iR'\v-b».»dieii) Tlif iio\v taVe' e"s'ka' ne' raniefi'kwirt^ sleep one lit is) the ]ii^ arrow 292 TROQITOIAN COSMOLOGY [ETH. ANN. 21 could 8leep. he laid one of his arrow.s beside lier body. Thereui^on he departed. Then, at his return, he again took his arrow and departed again, carrying- the arrow away with him. He never came back afterward. After a while the elder woman became aware that the maiden was growing in size, caused by the fact that she was pregnant. So when the day of her delivei-y had com(\ she brought forth twins, two male infants. But during the time that she was in ti-avail, the maiden heard the two talking within her body. One of them said: '"This is the place through which we two shall emerge from here. It is a much shoi'ter way. for. look thou, there are many transparent places." But the other person said: "Not at all. Assuredly, we .should kill her liy doing this thing. Howbeit, let us go out that other way, the way that one, having liecome a human being, will use as an e.xit. We will turn around and in a downward direction we two will E'tho'ne' neiT sa'ha'ten'tf. Ne' ka'tf 1 .\t that now again lie de- The so then time parted. tofisa'ra'kwe" ne' raoien'kwire' nen' ta'hno""' sa'ha'ten'tf ionsa'- ne' nen' shonsa'rawe' the now again he rt'- turned '2 he it took up again hiVhawe' S away with him thi.- his arrow and A'kare' Alter a time ne tlie ka'tr sn tlicll raoien'kwire'. la" nonwen'to" his arrow. Not ever ne the nen now he again de- he it took parted tha'tethawe'non ^ did he return (retrace his steps). wiVofit'toke' nen' sht* it noticed now iakote'hirrron'tic' .she is increasing in size akok.sten''a she elder one (is) Me' eia'tase' ne' kari'hon'nr dji' iene'ro"^ the she maid. the it it causes she maid. the new-bodied is where she is preg- nant. Ne' ka'tr ne' neiT ciia''akoteni\seri"he\se' waakoksa taien'ta'ne' The so then the now where lier day arrived to her she Iiecame possessed of offspring te'nik"he"\ No'k" dji' na'^he' wri''hr neiV iakoren'hia'ke"' Iliey two are And where it lasts verily now she was in pain twins. (while) iakothon'te' ne' eia'tase^ tet'liotl'thiire' eia''tako'" .«he it heard the she new- there they conversed her body in. bodied(is) together. noii'we' te"teniiake"*'tix'kwe\ Se'^'ha' ne' the place thou T will nse it to go out. More the Shaia"'ta' He one person ra'to"": y he it said: " Ke""' " Here (it is) niio're'a* a'se'ke"'' 10 so It is little because ne the satkat'ho" o'k ' thiia teio'swathe'nio"'. '* No'k' do thou look just it is transparent in places." And distant ne' shaia'tsi- ra'to"": "Ia"te"\ E"iethi'rio". wa'-hi" na" 11 the he one he it said: "Not at all. Thou I will kill verily that person her, one that. E" ki'' nonka'ti^ te"'teniiake""ttVkwe^ dji' non'ka'ti" e"ieiake""ta'kwe' 12 There, I be- side of it thou I will ase it to go where side of it one will use it to go lieve, out out ne' oii'kwe* e"iakoto"'o"*ha'tie\ Te"tiatkar"hate'nr e''ta'ke' noiika'ti' 13 the man-being one having become it Thou I will turn our- down, side of It one having become it will come. Tliovi I will turn our- selves around under HEWITT] MdHAWK VEKSION 293 go." k^o then tlic t'onm-r one coiifii'iiicd mIiiU this one luid jJiMposcd, whcri tliis one said: ""'rims it sliajl cDntiuur to lie." Rut, howovcr, he now contested another matter. He did not com- ply when the second one said: "Do thou talve the lead." He said: "Not at all; do tliou u-o ahead."" So then it was in this mannei' that they two contended, and he who said: "' Right in this very place let u.s two go straight out. for assuredly this way is as near as that,"' gained his ]>oint. Finally, tiie other agreed that he himself shouM take the lead. At that time. then, he turned al)out. and at once he was born. So at that time his grandmother took him up and cared for him. Tiien she laid him aside. At that tiujc she again ga\"e attention to her ^the daughter], for now, in I thing), lieve. thing te'hafhofi'tats ne' shaia'tfi- dji' ra'to"": " I'se'. shen't."' Ra'to"': he it eonsonts to the lie one where he it says: "Thon. do thou take FTe it says: 4 person (is) " tlie lead." ''Ia''te"'. I'se", shen't." E'' ka'tf ni'io't dji' te'hotiri'hwa- "Not at all. Thou. do thou take There so then sn it is where lliey two matter ^ the lead." ken''he"", no'k' wa'hateri'hwatkwe'ni" ne' ra'to"": "O'k" ke""' debated and he his jioint won tl)e he it says: " <)nl\' l)ere *> (matter) it is nofi'we^ ietiattakwari''sia"t ne' wt'i'Mii" niiore"'a' na"' ne"'."" the plaee henee let )ts two go straight ihe verilv it is not far tliat the i o\lt ' one IIdiI." Ta', e'tho'ue" nefi' ne' shaia'ta' wa'hathofi'tate' rao"''ha' So, at that time now the lie one jierson lie e'onsenteil to it lie himself e"'"ha"'hefite". E'tho'ne" nC'iT wa'thatkar'hate'ni" ia'}i;dvontatie"'te" he will take the At that time now he turned himself around. lie without .' lead. stopping Wii'hr'fina'kerate". Ta', e'tho'ne" ne' ro'sot'ha" wtVthofiwrufi'trrkwe" lie was horn. So. at that time the his grand- she his body took up 1(^ mother wfi'honwakwata'ko'. E'tho'ne* i'si' ia'e'ie"". E'tho'ne" a're' slu- liim eared \\eU for. At that time far there shell .\t that time again II yonder laid. tofisaiontate'niii'ra'ne' a'se'ke""' nen' se"' a'lc" o'ia' tontaie- again she her her hands set to lieeanse now indeed again other she had \'2 it is ro"'hia'ke"'. No'k' ak'te" ne' nofi'we' wa'haiake""ta"kwe' travail. .\nd aside the the iilaee he it emergecl b,\. E'nho""ro'ko"" wa"haiake""ta'kwe". T:i'. wa'sliako'rio' na"' ne" 13 Her armpit ill he it emerged. So, he ht-r killed ilitit ilic \J^ one Ihal 294 IROQUOIAN COSMOLOGY [KTH. ANN. 21 i)raiidniothcr took him up and attended to his needs also. She com- pleted this task and laid him alongside of the one who had first come. So thereiqjon she devoted her attention to her child who was dead. Then, turning herself about to faee the plaee where she had laid the two infants, she said: '* Which of 3'ou two destroyed my child T" One of them answered, saying: '"Verily, he himself it is, I believe." This one who had answered was a very marvelously strange person as to his form. His Hesh was nothing but flint." Over the top of his head there was, indeed, a sharp comb of flint. Jt was therefore on this account that he emerged bv way of her armpit. But the flesh of the other was in all respects similar in kind to that of a man-being. He spoke, saying: ''He himself, indeed, killed her." The other one replied, saying: "Not at all, indeed." He again ro'nisten"a'. his mcither. o"' na'' ne''. too tin- that tin- that oni_' E'tho'ne' wa'thoiiwaia'til'kwe" wil'honwakwata'ko' At that time she his liody tooli up slie cared Un- liim well Wa'es'"a' neii' ska''ne' wa'honwatiia'tioii'nite' ne' Sheit hiiished now one at (place) she lay their Iiodies extended the tho-hen'to"-. Ta', thenee he eame first. iakaofi'he'io'" ahe is dead ne the e'tho'ne' at tliat time ontatiefi'Ti". her olTspring. wa"tiontate"nia'rci"ne" she her her hands set to ne the ne"saioiitie'ifi'te' dji' non'we" again slie herself ttirned wliere the plaee toward it Prtho'ne" nt^n' e"' nonka'ti' At that time no^v there side of it ni'honwatiiiVtion'nito"" ta'hno"" 0""ka' ne' teseniia'''she' ("J she it said; ' Who is it llie ye two individ- urtls slie tltem laid extenderl wa'shako'rio' ne' he her killed the kheieir 'a' ?" my offspring?" Shaia'tiV He one person Ke""i'ke"' This it is ta'hata'ti' wa'hen'ro"" : thence he he it said: answered 10 11 12 13 1-1 •Rao"'-ha\ ki", wa'^hf." •■ He himself I be- verily." (it is), lieve, ta'hata't!' ione'hru'kwtrt rotonkwe'tatie'ro"' iie' dji' thoncu hv it is marvelous his person ngrly (is) the where re[>lied iii'haiiVto'te"'. Ao'.sko"' tawi'skara' ne' raoierofi'ke' such his body It is wliolly flint (crystal) the -his fle.*ih on. kind (is) chert ta'tie' raonondji.stfiken'iate' io'hio'thi'ie' tawi'skara' lii-^ heiid cri.'st of it is sharp flint K*rystnl i it is kariiiofi'iii" ifnhoro'ko"^ wa'hiliake"*''ta'kwe\ it it causes her armjiit in lie it used to emerge. ne' sihaia'ta' ne' tkaie'ri' ne' on'kwe' ni'haieronto'te'^'. the he one the it is the man-being Teiotaro- It has a ridge taking it) Ne" That se . indeed wa"hi' verily No'k^ And it is correct .such his flesh kind of 19. he one person Ta'hata'ti" wa'hen'ro"': "Rao""ha' se'' wa'shako'rio"." Tontsi- Thence he he it said : "He liim.self indeed he her killed." Thence he replied (it is) again 'hata'ti' ne' shaia'tii' wa'hen'ro"': "Ia"tt^"" se"." Sa'heii'ro"': spoke the he one he it said person ' Not at all indeed." Again he it said: "It is for this reason that he is called Tawiskaro"", which is the Mohawk name for flint or chert. Consult The Cosmogonic Gods of til e Iroquois, I'roc. Am. Ass. Adv. Sci., v. 44. pp. 241 and following, 1895. HEWITT] MOHAWK VKKSIoN 295 said: "Indi'od. lie liinisclf killrd her." Thus thou, in this nianiier. tlio two doliated. But he wiio was uuilty of ivilliiiu- her did nut sworvc from his denial, and so then ho tinally won his point. AVheroupon tluMr gTandinother seized tlie l)ody of liim wliose Hesh was verily that of a man-hoiiig and with all her uiiyht cast him far into the liushos. Hut the other, whose Hesli was tliiit, was taivon up and cared for by her. And it was also wonderful how nnicii she Inved iiim. Now, in its turn, she ayain laid her hands on the flesii body of her girl child, who was \'orily now not alive. She cut <>ti' her liead and said: ■" Kvon though tluiu art now d(\id. yet. albeit, thou shalt continue to ha\e a function to perform." And now she took up the ilesh body and hung it on a tree standing hard by her lodge, and she said: ""Thou shalt continue to give light to this earth here present. But the head also she hung in another place, and she said: "Thou also ■'Se"' rao"'iia" wa'shako'rio"." E"' ka'ti" ni'io"t wa"thniri'hwa- "Indet'il. lie himself he her killetl." There so then sn it i^ they twi> it matter 1 (it isi, ke^'uha". Thori'hwakonta"ko"" dii' raton'hI"ha' no'k' ho'ni" no' •> disputed. He poiitiitiied !<' iissert it where he it denied and als.i tin- ^ shrda'tii" dji' ka'ie"" ne' shako'rio" no' ka'ti" wa'hateri'hwa- he one where it lies the he her killi-d tie- so tln-n lie his ( matter i 3 person tkwe'ni'. E'tho'n(>' no' roti'sot'ha" wa"thonwfua'ta"'kwe" ne'ne" point At that the their grand- she his Iiody took np the that "x won. time mother tkaie'ri" ofi'kwe" ni"haiero"'to'te"" ta'hno""' ia"tiofite"sheri'nia"te" it is nian-beiie^ such he flesh has and site employed her whole 5 correct kind of strength o'hon'tako"' irrhonwaia'ton'tl". No'k" no' shaia'ta" ne' tawi'skara* it shrnliliery in thither she his body .\nd tie- he one the flint (crystal) threw. person raiero""tota"'ko"" wa'thofiwaifi'ta'kwe" ne' wa'honwateweiefi'to"". he is fleshed thereby. ^he his body took np tlie she him eared for well, no'k" ho'ni" akwa"' ionoiira'kwa" dji' iiiiionwanoro"''kliwa". and also \-ery NeiT non'wa" Now this time 6 it is marvel Ions where so ^lle liim holds dear. 8 no' ke"-' niiofisaie'iere" no" akoieron'ta" no' the here lit isi so again .site the her flesh touched it the 9 ne' wa"hi nen' ia"' tetciakon'"li(>". Waonta- tie- verily now not still she lives. sh ,. 10 ontatierr'a"-ken"ha" her otTspring it was tenia'ria"ke" ta'hno"" wa'i'ro"": " lawero"iia'tie"', dji' nen' her head cut otT and she it said : " Even though where now 11 ino matter) so"'h(>'io"". st'''"'"ha" ki'' o'k" e"-sateri'h6n't:ike'." Nen' ta'hno""' thou art dead. more. I just thou it duty wilt ha\'e Xow and l!^ belie\-e. to perforni." watie"'kwo' no' oieron'ta" ne' :dvono"'.sa'kta' ke'r''hite" e"' she it took up th.- it flesh tic her house liesido it trei' tla-re 13 stand- wae'ha're"' ta'hno"" wa'i'ro"": "Tt"'""sa'sliwathe"to"'iiake" ne' she it hung up and she it said: "Thou it wilt eontiune to lii:lil llio 1-r ke"'' wato"'hwefidiia'te'. no'k' ho'ni" ne' onofi'dji' ak'te" ne' here it earth is e.xtant. l.ut al-o ihe it head eUeuiicre lla- lo 29fi IROQUOIAN COSMOLOGY [eth, anx. 21 Hhalt continue to have a function. Thou shalt have less powei' to give light."' Thus then she completed her arrangements for sup- plying herself with light. Now, assuredly, she had made fast the sun for herself, and also the moon. She imposed on them the duty of furnishing her with light for their part. Verily, indeed, it was the head of her girl child who was dead that she used to make the moon, but her body she made into the sun. They were to be fixed always in one place, and were not to be moving from place to place. Now, besides this, she restricted them to herself and her grandson, saying: "We two, entirely alone, shall ever be supplied by this light. No other person shall use it, only we two ourselves." When she had now, indeed, finished all of her task, she was sur- prised by the moving of the grasses at the spot whither she had cast the other one of her grandchildren. He was alive: he had nofi'we' nrre'ha're"" tii'hno"" wrri'ro"': "E"'sateri'hon'take' o" 1 the place she it hung up mihI she it said ; " Ever thou it duty ^^ilt have too to perform ni'se'. Ka'ro" ni'se" dji' ne"'se'shats'teke' ne' dji' te"'se'shwa- ■^ the Less the where thy power shall be tlie where thou it slialt eanse thoii. thou effective the''te"'." Nen' wa''hi' wa'eweienneii'ta'ne' dji' ne°io'to"'"hake' 3 to he Now verily she it manner finished where so it will continue light." ' of it to be dji' te"iakot'shwathe"'te"". NeiT wa"hi' iakotera'kwanefitak'to'^', 4 where it her will cause it to be Now verily she has set up it sun for Iterself, light for. e"'hni'ta' o'nf, konwai'i'hoiita'ni' te"iako'shwathe'to"'"hake" na'" 5 it moon also. she her duties gave it will cause it to be light that one ne"'. Ne' se"' wa'"hi" ne' oiitatierr'a' ne' iakao""he'io"' 6 the The indeed verily the her offspring the she is dead that. akonoii'dji" ne' e'^'hni'ta'' wa'akon'niii'te", no'k" ne' akoie'roiita' T her head the it moon she used it to and the her flesh make it, kara"kwa na"' ne"'. Tiiotko"" kato'ke"' e''iora'nen'tako"". ia" o it sun that the Always it is certain it will be attached, not one that. Avay te"kia'teiitie'seke". NeiT ta'hno""' wa'ontathwe'nofi'nie"' wa'i'ro"": y they two will travel about Now and she restricted them she ir said: habitually. herself "Onkeno'"ha"'a' te"iorikiat'shwathe"to""hake'. Ia" o""ka" ne' 10 "Thou I only thon I will givi' light for us. Not anyone the o'itv thaioiits'te", ne' o'lv*" ne' onkeno"'ha'"ri'.'' 11 other one will use it, the only the thou I only." it is Nen' wii'Mii' akwo'ko"* wa'eweiennen'ta'ne' wa'ontie're"' o'k^ 12 Now verily it all she finished its manner she was surprised only of doing ka'tf tetio'honti'sho"''kh\viV dji' non'we^ ie^honwaiu'ton'tio"' 13 so then there it grass moves t<.> where the place there she his JK>dy tlirew and fro ne' shaia'ta' ne' ronwatere'Ti'. ron''he\ la" te'hawe"'he'io"', 14: the he one the lier grandson, he is Not he has died, person alive. HEWITT] MOHAWK VERSION 297 not ilii'il; for she thouyht when she hail east him far away that he wonl pla(H> \vhere the lodge stood. Besides this, thi^ male child was in good health, and his growth was rapid. After awhile he made for himself a bow and also an arrow. Of course he now went al)out shooting from place to place. He went, indeed, about from ))lace to place, for now, of cour.se, the earth was inde(>d of consideraljle size. The earth, indeed, vei'ily a'se'ke"" wa'eiT're' dji' i'.si' ie'honwaia'ton'tio"' e""re""heie' because she it desired where far. there she liis Jiody cast lie will ill-- yonder wa'"hi", no'k" ia"' ki"' te'hawe"'he'io"". K'' hi'tre'se" oiionta- verily, hut UDt, I lie- he has died. There there he lieve, in(>\ed al)OUt ko""'sho"". Xo'k' a'kare" e"' na'tonta're" dji' iakono"''sote" ne' it^rassiu. And after a there thenee he Avhere her house staiKls Ihe along time eame roVot'ha", iio'k" sa"honwane"nia'ni" wa'i'ro"": "I'sT" non'we' his^M'and- mid slie him drove away aeaiii she it said; "Yonder jilair mother, niia"ha'se'. la"' othe'no"" thi'i"tewak!it()"'hwcndjiori'ni' ne' takonkan'- thitherdo Not anvlhiiifr 1 am in neeil nf it the I thee should thou Ko. Brake', a'se'ke""' i'se" wii'"hi" she'rio" ne' kheien"'a". Wa"s'. verily tlum her tlie mv otTsprin^'. (lo. didst kill niia"ha'se'." To'ke"ske" ka'tf i'si" tliitlier do thou It is true sotlien lar. ' K'o." yonder e"' ki"' i're'se" i;!"' i'no"- te'ke"" there. I be- he went not far it is *"• lievc-. about lon'we', tifhno""' rota'kari'te" ne' plaee. ainl he was well tie- i' raksiVa" io"sno're" dji' rote'hiii'ron'tie". he eiiild it is rajiid where lie is inereasing iv' see. I )e<'ause thou V nio"' ka'ti i'sf non'we sol.e so thel it 1, iar, yonder jilacf nonka'ti" ionsa're' ■. No'k the side of it again lie went. And ne' dji' kano" "sote" the \\here it liinisL- stands A'kare" nO\V \va'hata\'Mlnori'ni' ( ( wa'hata'r'nnon'nie"')." kairn AfttT a now lie mm\v a bow fur time himself 11 kwire' o'lii' wiVron'ni\ Nen' wa''hr roie"'e'"ha'tioVt*\ E'rok arrow also lu- it made. Now verily he went about Every- 1^ shooting it. where is' re' se*', a'se'ke'"' nefi' se'' wa"hi" akwa*' ke""' niwato"- again indeed, because now indeed verily very here so it earth 13 he went "hwefi'djur. lote^hia'von'tie' se" wa'"hi' ne' o'^hwefi'djia'. Ne' large (is). It continued to indeed verily the it eartli. Tlie 14 increase in size "This is the usual form of the next preceding term. 298 IROQUOIAN COSMOLOGY [ETH. ANN. 21 continued to grow in size. So at times lae would retui-n to tlic side of the lodge. The other hoy, his younger brother, looked and saw that he had a liow and also an arrow. Then he spoke to her. his graud- mother, saying: "Thou sliouldst make for me a bow and also an arrow, so that I also should ha\e them." So, thereupon, she made him a bow and also an ari-ow: and. then, therefore, they both had bow.s and arrows. So now. verily, they two wandered about shooting. So then he whose body was exactly like that of a man-being went in his shooting along a lake shore, even at the water's (nlge. There stood a clump of liushes there, whereon rested a flock of birds. He shot at them and they Hew over the lake, but the arrow fell into the water. Thereupon he went thither to the water's edge, and cast himself into the lake; he desired to go and recover his arrow. So when he ItMiped into the 1 ka'tf sewatie're'" kano" 'sak'ta" sa're •te'. Wa'hatkat'ho" ne' so then sometimes house besiih- a,train he Helm would go. .ked the shaia'ta" ne' ia'tate"ken"a- ro'en'nait^"" kaien'kwii-e' o'nf. Nen' 2 he one tlie they two are re- persou hited as brothers lie it bow has it arrow als... Now washakawe""ha'se' ne'ne' "ro'sot'ha" wa'hen'ro"": ' ■ A'skwa'eii- 3 he lier saifl to the that Ills grand- mother he it said: ■•Thoui shonlds it bow t make 4 ntnTnie"" no'k' o'nf ne' kfiien'kwire'. aonkien'talce' o'nf ni"." forme l;>ut also tlie it arrow. I it sliould have also the I." Ta', e'tho'ne' neiT wa 'hoiiwa'cnnofi' nie"' no'k" o'ni' ne' 5 So. at that now- time she it him bow maod ke"thoivwa''hore' tcrtefi'Yi\ AVaiiri'ia'ke*. taiino"- it tjuneh rested on bird. He shot, and niia'ka'tie' thither it flew ta-hno""' and awen'ke" it water in E'tho'ne' e'' niia'ha're" dji' At that there thither he where time went irrhatiiVton'ti" kaniatara'ke'. wil're're" onsekko''lia' it lake on, he it intended ia'ha''ho' ne' there it im- the luer^^ed itself teio'hnekak'ta' it liquid (ivater) ends ihithrr lie his body cast I it will K^n after again HKWITT] MOHAWK VERSION 299 water, lie did nut tV(d tliat lie had }i1uiil;im1 intu rlic walcr, l)i'causc he fidl supiiii' nil the ground. There was no water there. He arose and wa^ surprised that a lodge stood tliere. ami that he had arisen lieside the doorway. He looked into the lodge and saw a iiiaii sittine' therein. Tlie man who was sitting in the lodge said: "■Knter tlidu here." .^o then he enteri'd. and he who sat therein said: "'riioii hast now arrived. 1 assuredly iiivite(l thee that thousliouldst eonie here. Here, then, lies the reason that I sent for thee, it is lieeause I hear customarily the kind of language thy grandmother uses toward thee. Sh(> tells thee that she does not lo\-e thee, and th(» i-ea,soii of it is tiiat she helieves that what Tawi'skaro"" customarily says is true. He says. customarily, of course, that thou killedst her wdio was the mother of no' I'aoien'kwire. Ne' ka'ti" dji' nen' ia"thermitco""'kwai.;\\ c" llie his iLiriiw. The sothcii wlRTr iiiiw ■ thithur lu' linpiil i o'hneka'kt>" i;V te'hotto'ke"' iie' ia"ho"sko"'o"' ne' oiineka'ke', it lii|iiiil on in. I he it iioticc'd the tliitliiT h.> had the it liquid cii, 2 ftiUeii iiitii water a'se"ke""' o""hwendjia'ke" ia'hasha'ta'ne". la"' kan'eka" t(dv:i'line'ko". heciiuse i(e:irthi>ii Ihere lie fell Nut anywhere it lii|ui(] eon- H supine. tained. Sa'iiatki'ts'ko' neiV wifhatie're"" o'k e"' kano""'sote' dji' .\L'ain he anise ni>\\- he was snrpriseil only there it house where -J- .stauds ka'irhoka'ronte" ak'ta" e'' nofi'we" onsa'hatkets'ko\ Nen' ia"- it dnorway isiijien uearhy there plaee again he arose. Xi.w there 5 hatkat'ho' kano""'sako"' wiVho'ke'" roiTkwe" e"' theiTtero"". lie ln<.iked it house in he him saw he man- there there he (J being (is) rested. Neh' wa"heu'i-o"" ne' kano""'sako"" then'tero"': " Kasatau'eirrte'." Now he it said the it Inaise in there he '■ Theuee do thou I rested: enter." Ta', e"tlio'ne" nr'Ti' ia'hatau'eiiVte", ta'hiio""' nen' wfrhen'ro"" So, at that now there he entered. and now he it said '^ time ne' then'tert.)"": ■"Nen', wa''sewe". ]'' wa''hr ieko""hiiofi'ko"" the there lie ■■N'ow. thou hast 1 verily henee I thee sent i"* abides: arrived. for ne' aorita"'se". Ke""' ka'ti' kiiriiion'ni' dji' ieko""hnofi'ko"' the thousliouldst Here sotln-n it it causes w lii-re heni-e I thee sent 10 eome. it is for a'se'ke""' wakatiioiTte" e"'s ne' sa"sot'ha' dji' nikai'i'ho'te"" because ! ir hear custone the thygraiid- where -uch it matter 11 arily mother kind of iako"'thare" iie' ise'kf. lesaiiro'rrs dji' ia"' teie.sanoro"''khwa". she sjieaks the thonilheet She thee tells whert- not she thee loves (esteems). 12 111. ne' tiiori"hwa' dji' ne' tiiakawe'ta"ko"" ne' Tawi'skaro"' dji the just it it is cause wher^' llie so slie it lirmlv belie\es the Flint i Crvstal j where 13 of na'ho'te"' e"'s ra'to"". Ra'to"" e"'s wa'dii' i'se' she'rio" ne' suchkindof custom- he it says. He it says custom- ^■e^ily thou thou her the 14 thing arily arily ' litisi didst kill ietchriiisten"a'-ke"'hri'. Ta'. ia'' to'ke"ske" te'ke"" dji' na'ho'te"' she of you two was. So. not it is true it is where such kind Oi ]^5 moUier thing 3nn IROQUOIAN COSMOLOGY [ETH. ANN. 21 you two. Now. what he customarily says is not true, and the grand- mother of you two firmly believes the things that he sa^'s; so that is the reason that I desire that thou shouldst come hither. For the fact is, she discriminates between you two, .loving him, but not thee. Here, then, I have made a bow and an arrow as well for thee. Here, then, take them." So thereupon he accepted them. They were marvelously fine in appearance. He said: "Thou must make use of these as thou gocst about shooting, for sometimes thou hast asked thy grandmother to make thee a bow somewhat better than the one thou madest for thyself, yet she would, customarily, not give ear to it, and besides that she would habitually refuse, and then order thee away. She would customarily say: 'Go thoii from here. I have no desire to be looking at thee, for thou art the one assuredly who killed my girl child.' Now this, customarily, was the kind of discourse she spoke. So now, then, another thing. Hei'e, of course, are two 9 10 11 12 13 14 ra'to' n5. no K and ne the cus- he it says: tomarily na'ho'ten' rti'to'"; ta', such kind of lie it says; so, thing Ne' dji' teiakoti'-he"- Tlie where she one to tlie otlier prefers ietchi'.sot'ha' your two grand- luuther ne"' tiiori'^hwa*' wake'ro" that so it reason ne' tiiakawe'ta"ko"'' ne' dji' the so she it tirmly believes the where rao"'"hjV lie him- self I it pur- posed ro n wa n oro^ "kh wa\ she him loves, ke""' e"te'se'te'. here no K and ihou -wilt eome. ni'se^ not at all. Here it is kaiefi'kwire'. it arrow. konia'ennonnien'ni', so then T thee it bow have made for. Ko'' ka'ti\" Ta', e" so then." So, at that time Wa'hen'ro"': He it said: no'k' and o ni also the tliou ne' the ne Here (it is) ionc'hni'kwa't iora'se Akwa' Very it is marvelous it is fine in appearance. ne' dji' silie"'e'"ha'tie\se', a'se'ke"" sewatie're' the where tlicm goest about because sometimes shooting, sa'sot'hfi' wa'haie'na". he it took. e"'sats'thake' thou it sbalt use habitually wa'sheri'hwanofi'- thou her askedst " Ne" "That one to"'se' question ne the thy graud- liiother aioian'ereke' ne' it would be the good thriiofithon'tate' she it woukl consent to ^vhere lie the iii'io't so it is tii'hno"" and aiesa ennonnien she it bow should make for thee ne' satatsiVa'ni'. the thou thyself didst make for. aiesate'kwa''te\ she thee would order away. ne' the ia*' not, ki" la e"s custom- believe, arily Wa"i'ro"' e"'s: She it said non we I he I'laee '•Far yonder takonkan'ereke' I thee should see. ia'ha'.se' there do thou go. I'se' wa'iii* verily la" Not tha"tewakato""hwendjion'iu" I it desire, (it is needful for me ) se indeed Thou e" e"'s niieri'ho'te"' thus cus- such her tale is tomarily Ke"" wa"hi' tekano'"kwen"iake' This verily twoit earsof corn in luimber she'rio' thou her didst kill ne the dji' iako"'thare'. T;i', neii where she is talking. .So. now tekonteroiT weks white — (shriveling) kheien"a". my off- spring. ~' a're" again o'ne'"ste' it corn custom- arily: ne' the Ta', So, o'ia'. other it is. ne the HEWITT] MOHAWK VKRSION 801 eiu's (if .--weet i-nvu. These th(i\i must take away with thee. One of the ears is iii>t yet ripe: it is still in its milky state, but, as to the other, it is luuture. Thou must take them with the(\ As to the one in the milky state, thou must roast it for thyself; but as to the one that is mature, it shall be for seed corn." Thereupon, then, when he had finished speakiny, telling him all things, hesaid: '"Here they are. then." AVhereupon he took them. It was at this time also that he told him. sayine-: "But, as to that. 1 am thy parent." Thsit was said by hiui whos(> lodge stood there and wdio is tli(» Great Turtle. Then the young man departed. So then when he had returned home in traveling, he would habitu- all\ run along the lake shore iind would say. eustomarily: "Let this earth keep on growing." Hesaid: "People call me Maple Sprout ie"'se'shflwe". Ne' skano"'kwerr'iat ia'' teiotonnl's'o"", se'ko"' lii'iu'e it thou The one it ear of corn not it lias ripenefl. still shalt take. oko"'seron't!V ( Jolva'sero'ta")" i'ke"". no'k" ne' e"-'ska' iotoiini's'o"" it iiiilkv is il is, and the one it is rijie thjit tlie aii'l the one the it i>J ripe one tliat tlmt e"ieientho''thtike* na"' ne"'." E'tho'ne" ka'ti" dji' nefi' one will use it to plant that the At that so then where now (for jilantingi." one that time wa'hari"h5'kte"" iU\:we'ko"' wa"ho"hro'ri' neiT wa'hen'ro"": he it matter ended it all he him told now heitsaicl: '' Ko''. ka'ti"." E'tho'ne" nefi' wa'haie'na". "Here so then." At that now he them it is. time ttiok. Nefi' o'ui" e'tho'ne" nefi' wa'ho'hro'ri" wa'hen'ro"": " I"' na"' N'ow also at tliat now he him told he it said: "1 that time it is one konien"'a'."" Ne"' na"' wadien'ro'" ne' e"' iu'hono""'sote' ne'iie" I am thy That that he it said the tliere jtist his lodge the parent." one stands that Hania"te""'kowa' k(:'""i'ke"'. Ta', e"tho'ne" neiT sa"ha'ten'ti" ne' He Turtle Great this it is. So, at that now he .started the time again raneke"''tero"". he youiif; man. Ne' ka'ti" ne' neiT ciiehe'sro" nefi' wa''hi" dji' tt^diotii- The so then the iio\\- tliere lie reaehed luiu \'eril\ \\'here Ii«- home wen'rie". kaniatarakta'tie" e"'s niia'hatak'he". ra'to"" e"'s: travels. it lake alongside of eustom u^t he wottld run. lieitsiiys etistom- jirily arily: " lote'hia'ron'tie' ne' ke""i'ke"- ioto"'hwefi'djiate","" nen' tii'hno""', " Let it inerease in the this it is it earth (is) present here." now and .size "This is the usual form of ttie ne.\t iiriTediin,' term. ua"' lie"', ne'ne" ie"-ses'hawe". Ne' <>ko""seron'ta" e'"8ateiie"'s- tliat The the hence then shalt The it is milky thou thyself shalt '^ one that that take it. " roast corn for tofi'te"" na"' lie"'. no'k" ne' (''"•'ska' ne'iit^" iotonni's'o' 4 5 (> 7 8 9 10 11 12 13 U 302 IROQDOIAN COSMOLOGY [eth. axx. 21 [Saplino-]." Verily, as far as he cu.stoiuarily ran. so far tlic earth grew anew, and. Ix'side.s that, maph? saplings custouiaril y wdulil pr( )dufe them- selves. So then, it was his custom to do thus. On whatever side in turn he would run along the shore of the lake, just as far as he would run. just so far would this come to pass: new earth would form itself, and also maple saplings formed themselves into trees. He also said, customarily, as lie ran along: ■"Let tlic earth increase in size" and: "Maple Sapling will people habitually call me." Thus it was, by means of this kind, that the earth Itecamo enlarged to the size it now has when we look at the size of this world. So then, at this time, in turn, he formed severally the various bodies of the animals. Therefore, Sapling customarily would take up a handful of earth, and would ^ast it u|)ward. Customarily, many hundi-eds of living things, as many as the handfuls he threw up, '•AVa''ta- Oterontonni"a' ion'kiats." Ne' ka'ti" ne' dji' e"'s "llnple It Siipling (it itself they me mime The so then the where ens- made small tree) habitually." tumarily niio're" niia'hatak'he' e" he°'s niio're" a'se' onto"'hwendjion'nr, -* so it is so thither he ran there eiistom- so it is it new it itself earth made, distant arily distant (is) neiT ta'hnt)""' wa"tsi' oterontonni'Ti' e"'s onteroiitoiTni'. E'tho' •' now and majile it sapling I it itself eustom- it itself made into Thus made small tree) arily tree. ka'ti' ni'haier'dia" dji' o'k' nonka'ti' e"'s niia'hatak'he' kania- i so then so it he does where only the side eu.stom- .so thither he ran it lake of It arily tarakta'tie' dji' niio're" niia'hatak'he' e" he"'s na'a'we"', ne' O alongside of where so it is so tliitlier he ran there eustom- so it the distant arily happened, a'se' ofito"'hwendjiori'nr, no'k" ho'ni" nt^' wif'ttV onterontoiiui'Ti'. b it new it itself earth fonnd. and al.so ilie maple it made itself into (is) small tree. Ne' e"'s o'ui' raton'ne' ne' neiT ratak'he': "lote'hiarofi'tie' i The custom- also he went the now he ran : ■■ Let it increase in arily saying size ne' o"'hwen'djia'," ne' o'ni" ne' '•Oterontormi''a' ion'kiats." S the it earth." the also tlie It saplini; one me calls habitually." Ta'. e'tho' nitioiera'to"' ne' dji' io"'h\vendjiiowa'n'ha"o"' ne' i) So, thus so it did l)v means the where it earth became large the of this dji' ni'io't ne' dji' tewakan'ere" ne' dji' niwato"'hwei'i'djiti'. li_f where so it is the where we it see the where so it earth large (is). Ta', e'tho'ne' ne' noil'wa" kontijio'o'ko"" wa'shakotiia'tonni- J--L So, at that the this time they animals, he theirbodies lime a'nio"'. Ne' ka'ti' ne' Oteroritorini"a' o'"hwen'djia" e"'s 1-^ made The so then the It Sapling it earth custom- plurally. arily wa'tha'tca'na'kwe" no'k' e'ncke"' e'"s ia'ho'ti". E'so' e"'s lo he it handful picked up and high up etlstom- there he it Many custom- arily threw. " arily tekon'nia'we' a'e're'" e'"s wtl'kofititienoii'tie" dji' ni'ko'" ia'ho'- 14 they hundreds in all custom- they went flying where so it thither (are) directions arily numbers HEwiTTj MOHAWK VERSION 803 tli'w away in dittcrcnt direction,-., lie custoinarilx' said: "'riiis sliall coiitiiiui.' to lie your conclitioii. Wlirn ye wander from [ilaee to i)laee. ye must yo in t1oe]s iburlii's ,,"• At that ^ tiiiK- ~ iion'we" wa"onnateri"hwaierr"ha"se" ne' l^ontirio"o'ko"" o""'ka" place it thfm e"ie"nct"kwa"r'ho"'seke". Nen' wa"'hi" ne' kontirio'o'ko"" o'ia" o'k' one roitsts will form. Now veril\- llie they animals other (inl> "^ e"'s .shonwari'hwanofiton'nr ne' a'hathoilkar'ia'ke". On^'ka" o'k" custom- he them duties assiirns l\v he his matter aeted u;rly, \'ery il is nnirvelons, il is nston- pi ani''to"'. iottc'ro'". A'sliakt)'ri(.i" ki"' ne' oh'kwe' animals The so then verily the where he went about (are)?" ha'tie'se' ne' dji' shiiia'ti'saks ne' konti'rio' wa'hatie're"" o'k'. 5 traveling the where again he their the they animals he was surprised just, bodies seeks to tind ( are) Ke""' noii'we' e" wa'onera'tak'are' e" iiVhatkiXt'ho" wa'ha- b Here the place there it leaf made a sound there there he looked he was it is tie're"' o'k' tcino'we'" e" tontke'to'te"' onera"toko"'. Tso- surprised just mouse there it peeped up it leaf among. Deer- (it leaves among) tshot'ho"" kofiwa'iats ne' tcino'we"' wa'ha'ke"'. No'k' wa''hi' mouse they it call the mouse he it saw. And verily na"' raweron'ne' e'"ha'iti'ke' no'k' kf tonta'tf ne' tcino'we"' that he had intended he it will shoot and, I be- thence it the mouse one lieve. si)oke (to him) 7 10 11 12 13 ne' o'ni" wa'kefi'ro'": "To"sa" takeri'io". E"ko""hro'ri" ka'ti' the also it it said: "Do not thou me kill. I thee will tell so then do it ka'' nofi'we' niieione'non ne' tcitl'ti'saks ne' kofitirio'o'ko"'." where the place there they the thou their bodies the they animals (are)." liHve gone seekest to find To'ke^ske' kfi'tf wa're're' i;l'' thakri'io', neiT tii'hno""' ta'hata'tr It is true so then he it thought not I it should kill, now and ' he spoke wa'hen'ro"": "Ka" ka'tf niieione'noii ne' koilti'rio'?" E'tho'ne' he it said: "Where so then just there they the they animals .M that it is have gone are?" time -|^_j^ neiT wa'ken'ro"' ne' Tsotshot'ho"' tcino'we"': "E" uoii'we' now it it said the l>eer Mouse mouse: "There place HEWITT] MOHAWK VERSION 307 a range of great inouiitaiii.s of rock. There in the rock.s they abide, and are indeed .shut up. If, when thou arrivest there, thou looke.st, thou wilt .see a large stone plaeed over the cavern, which stone one ha.s used for the purpo.se of closing- it up. It is Tawi'skaro"" him- self and his grandmother who have together done this; it is they who imprisoned the animals." So then, therefore, he went thither. It was true then that a stone lay over the place where was the open- ing into the rock: it was closed therewith. So he then removed the stone from it, and he now said: "Do ye all come forth. For, assuredly, when 1 caused you to be alive, did 1 intend that ye shoukl be imprisoned here^ Assuredly, I intended that ye should contiiuie to roam from place to place over this earth, which I have caused to l)e extant." Thereupon they did in fact come forth. There was a rumbling sound, as their feet gave forth sounds while tiionontata'tie' otstefi'ra' e" iotstehraka'ronte'-kowa'ne"', e'tho" jast there it momi- itr"' se". To'ka" nefi' e" it rook in there tliey nhide ihey are shut nii itiileeil. If now there 2 ie""'.sewe" e"'satkilt'ho" kt"'"tsteni-owa'ne"- e'' ka"here" dji' there thou thou wilt look it rock large there it lies on it where 3 wilt arrive iotstefin'ika'ronte' nt»"' kti'a'hoto""'kwe'". Rao""hiV ne' Tawi'skaro"' it rock .■avern lisi the one it used lo ehw it. Hehini.selt the Flint 4 (lee. Crystal) no'k" lie' ro"sot'ha" ne' e" ni'hotiie'rt'"" nin"ho'to"" ne' and the his grand- the thus so thev it did they two shut the 5 mother them up konti'rio'." Ta', e'tho'ne' neiT e" wa're'te". To'ke"ske' ka'tf they animals So, at that lime ncm there thither he It is true so then 6 (arel." went. e" ke"tstenra"here" dji' noii'we' dji' iotsteiiraka'ronte' there one it roek plaeed on it where plaee where it roek eavern (isj 7 kan'ho'to"". Ta'. e'tho'ne" neiT sa-he"tstenra"hra'ko" nen' one closed i(. So. at that lime now again he rock took off now 8 ta'hno""' wa'heii'ro"': "Tontasewaia'ke"'ne' akwe'ko"-. la" and he it said: ■• Hence do ye eome fort h it all. Not 9 se"' wtX'iu" tewake'ro'" ne' dji' kioirhe'to"" kent'ho'-ke"" in- verily I u nitended the where I thee eatised to here, is it 10 deed lue e'"senin-hoto""hake' (e"sewiiirhoto"-'hake")." Wtike'ro"" wa"hi' ye will remain .shut up. I it nitended verily H te"tciatawt'inrie'"hake' ne' dji' wako"inverKljia'tate""." Ta', ye will continue lo travel thi- where I it earlh made lo he present ' So 12 about e'tho'ne" neiT to'ke"ske" toritakoritiia'kt^""ne". Teio'to"'hare'nio'" at that time now it is true thence they came forth. It sound spread forth 13 ne' dji' wii'tiononniaka're're' ne' dji' nefi' tcotiiake"'o"'h;i'tie'. the rtliere their feet (hoofs) .sounded the where now again they were coming Itt forth. " This is the usual form of the ne.xt preceding term. 308 IROQUOIAN COSMOLOGY [eth. ann. 21 they kept coming furth. So, at this time, tlio grandmother of Tiiwi'sliaro"' .said: "What thing, perhaps, is now happening? There is a rumbling sound." She thus addressed her grandson, Tawi'siiaro"". Before Tawi'slvaro"' could reply, she spoke again, saying: "It is true, undoul)tedl_y, that Sapling has found them there where thou and I have the animals imprisoned. So then, let us two go at once to the place wherein we two immured them." Then at once they two went out, and without delay ran thither. So when they two arrived there, it was even so; the Sapling stood there, having opened the cavern in the rock, and verily a line of animals ever so long was running. The two rushed forward and took up the stone again, and again shut in those that had not come out, and these ai'e animals great in size and now dwellino- therein. Ta', e'tho'ne' non'we' Tawi'skaro"' ro'sot'ha' wii'i'ro"': "O" 1 So, at that time place Flint his grand- phe it said: "What {Ice, Crystal) mother na'ho'te"' o""te' niioteri'hwatie're"' ke"'i'ke"' teio'to""hare'," 2 kind of thing perhaps there it matter is being thi.'. it is it soiinrl is present." done wa'honwe'"'ha'se' ne' ronwatere"a' Tawi'skaro"'. la" ha're'kho' 3 She it him said to the her grandson Flint. Not yet (Ice, Cry.stal.) tethota'ti' ne' Tawi'skaro"'. Tontaionta'ti' wa'i'ro"': "Ori'hwi'io' 4 again he the Flint. Thence again she .she said: " It is certain tallied (Ice, Crystal.) talked noii'wa' ne' Oteronton'ni"iV ia'hatsen'ri' dji' non'we' niiethi- 5 this time the It Sapling there he it found where place there we them have shut u'ho'to"' ne' konti'rio'. Ne' ka'tf nakwa'' iokonta'tie'' e" O up the they (are) ani- The so then the very at once there mats. iet'ene' dji' non'we' niiethin'ho'to"'." E'tho'ne' nen' iokofita'tie' 7 thither let where place there we them have At that time now at once us two go shut up." ia'niiake"'ta'tci', nakwa" o'k' e" iti,'tiara"tate'. Ne' ka'tf dji' O thither they two went the very just there thither they two The so then where out, went running. nen' ia'ha'newe' to'ke"ske' ka'tf e" i'rate' ne' Oterontoiini"a', y now there they two it is true so then there he .stood the It Sapling, arrived sho'n'hoton'kvve"' ne' iotsteiii-aka'roiite', ne" nakwa" o'k' he" ^10 he bad opened closed the it rock cavern (is), that the very just yon- place der. tha'tekaneii'res kontitakhenon'tie' ne' konti'rio'. Nakwa" o'k' 11 there its line (is) long they were along nuining the they animals The very only "(are). ci-niia'takonta'tie' toiisa'nitstefi'ra'kwe' sa'nin'ho'to"' ne' ia" 12 they went without again they two stone took up again thev two it the not stopping closed tha"tetiotiiake""o"% nakwtl" i'ke"' kario'towa'ne"\se' ne' kil'ti' 13 then they had come out, the very it is it animal great (are) the so then ne' o'k' he" niiesalcon"hese'. i-'i: the just there just there again they live. HEWITT] MOHAWK VERSION 309 Sapling kept saying: " Do ye two not again ininiurc tliem." Never- theless, Tawi'skaro"' and his grandiiiothcr just placed tli(U-eon other stones. >So tiien the kinds of animals that we know are only those that came out again. -So then it came to pass that Sapling, as he traveled from place to place, went, after a while, along tlie shore of the lake. There, not far away, he saw Tawi'skaro"', making for himself a hridge of stone [ice] across the lake, which already extended far out on the water. There- upon Sapling wcTit to the place where he went on working. So then, when he arrived there, he said: "Tawi'skaro"', what is this that thou art doing for thyself^ " He replied, saying: "I am making a pathway for myself." And then, pointing in the direction toward which he was building thi^ ln-idge, he added: " In that direction theie is a land where dwell great animals of tierce dispositions. As soon as I complete my Ne'ne' Oterontonni'Ti" ra'to"': ■• To''sa' sasenin'ho'to nt 11 The that It Sapling lie it says; ■'Do not again von two it close." doit Se^'ha' o'k- tofitanitstenra're"' ne' Tawi'skaro"' no'k' ne' More only they two rock laid on it the Flint and {Ice, Crystal) the ro'sot'ha'. Ne' ka'ti' ne' dji' non'wa niiono"'hweridjia'ke' ne' his grand- mother. The so tlien the where th is time so they lands (kinds) in number are the koiiti'rio" ne' tewilieiite'ri' e" ni' ko"' ne' tciiotiiakeiT'o"'. they animals ' (arei the we them know thns so they number the again they emerged. 1 2 3 4 .5 6 7 Ta', ne' ka'ti' wa"hi' ne' Oterontonni"':!" dji' te'hotawenrie'- So, the so then verily the It Sapling where he traveled ha'tie'se' a'kare' neiT kaniatarak'ta' niia'ha're'. E'' wa'hotka" about after a now it lake beside thither he There he him saw time went. tho' ne' Tawi'skaro"' tha'oneil'a' e're"' kaniatan'i"ke"sho"' otsteii'ra' the Flint alreadv far it lake on along it rock I lee, Crystal) ' (ice) wti'hotaskonnia ta"kwe"'ha'tie'. " E'tho'ne' ne' Oterontofini"a' e" thither he it bridge goes on making of it At that time the It Sapling there o for himself. niia'ha're' dji' non'we' wa'hoio'ta'tie'. Ne' kil'ti' ne' dji' thither he -where place he working went ahead. The so then the where " went nen' <>"' ia'ha'rawe' wa'hen'ro"': "'Tawi'skaro"', o" ne' now there there he arrived he it said: "Flint, what th2 10 (Ice, Crystal) (is it) ni'.satie'r"ha'r' Ta'hari'hwa'sera'ko' wii-hen'ro"': "Wakatha'honni- thou art doing?" Thence he replied heitsaid: " I road am making fci' H myself." 'ha'tic'." Iti'ha'tca'te"' dji' non'ka'ti' na'hoiera'to"'ha'tie' wa- 'Phither he pointed where side of it thither he his way was he 12 making 'heiTi'o"': "E"' non'we" tiio""hweridjia'te' kontirio'towa'ne°'se' it said: "There the place there it earth (is) they animals large (are) 13 present (iThis incident shows definitely that Flint, or rather Ice-coated or Crystal, is the Winter power. There is here a substitution of rock for ice, just as there has been in the name of this important nature force. 310 IRUQUOIAN COSMOLOGY [eth. akn. 21 pathway to that other land, thereon will they habituall}' come over. Along this pathway will they be in the habit of coming across the lake to eat habituall}' the tlesh of human beings who are about to be [who are about to dwell here] on this earth." So then Sapling said to him: "Thou shouldst cease the work that thou art doing. Assuredly the intention of thy mind is not good.'" He replied, saying: "I will not cease from what I am doing, for, of course, it is good that these great animals shall be in the habit of coining hither to eat the flesh of human being.s who will dwell here." So, of course, he did not obey and cease from ))uilding the bridge for himself. Thereupon Sapling turned back and reached dry land. So along the shore of the sea grew shrubs. He saw a bird sitting on a limb of one. The bird belonged to the class of birds that we konti'sero"he"'se' e" noiTwe' tkanak'ere'. Kaweiini'io' nefi' they fierce are there place there they So soon as now inliabit. e"katha'his"a' ne' neiT e" ien'wawe' thi'ke'" tiio"'hwendjia'te'' I shall complete the now there there it will that it is there it earth stands my road reach e" te"tkonne'thake' o'hrrha'ke^sho"" te"kontii:l'irik'seke' iie'ne' there thence they will con- it path on along thence they will habitually the that tinue to come cross the stream e"tkontrwa'hrakhe'seke' ne' ofi'kwe'" ionnakerat'he' ne' ke"" thence they meat will habitually the jnan-beinR they are about to the here come to eat inhabit it is io"'hwendjia'te'.'" Ta', e'tho'ne' ne' Oterontonni'a' neiT it earth is present." So, at that time the It Saplinj^ now wa'hawe"'"ha''se' ne' Tawi'skaro"": "A"sti"tka'we' dji' satie're"'. he it said to him the Flint: "Thou it shouldst where thou art at (Ice, Crystal ) cease from work. la'' wii'iir teioian'ere' dji' ni'sa'niko"'hro'te°'.'" Tti'hari'hwa se- Not verily it is good where so thy mind is shaped." He replied ra'ko" wa'hen'ro"': "la''' thaka"tka''we, dji' na'ho'te"' he ti said: "Not I it shotlld cease where such kind of from thing nikatie"r''ha". loian'ere' se"' w:l'"hi" thoi'ke"' kontirio'towa'ne""se' such I am doing. It is good indeed verily this it is they animals large (are) e"tkonti'wa'rakhe'seke" ne' on'kwe' ne' ke"" e"ienak'ereke\" thence they will habitually come the man-being the here they will continue to eat meat (human) it is to dwell." .. O'ne"' wa"hf iti" teiiothontii'to"' ne' a'ha"tksrwe' ne' dji' Now verily not he it consented to the he it would cease the ^vhere from rota'skonni'hii'tie'. E'tho'ne" ne' Oterontorini"a' nefi' sa'hif'kete' I'j he it bridge is making for At that the It Sapling now again he turned himself. time " back ao"'hwendjiathen''ke' ioiisa'rawe'. Ne' ka'ti' ne' kaniatarsiktu'tie' lo it earth is dry at there again The so then the it lake it side of along (to dry land) he arrived. iokwirartit'ie', tci'teiT'a' wa'ha'ke"' e" keiitskwa'iiere' okwira'ke'. ^^ it brush grew bird he it saw there it it sat on it branch on. along, oThis refers to human beings, which, it was understood, were about to inhabit the earth. 10 HEWITT] MOHAWK VERSION 311 are acc-ustomed to call the bluehirds. Sapling then said to tlie Blue- bird: "Thou .shalt kill a cricket. Thou shalt remove one bind leg fi'oni it. and thou shalt hold it in thy mouth, and thou shalt go thither to the verj- place where Tawi'skaro"' is working. Hard ]>y the place where he is working thou shalt alight, and thou shalt cry out." The bird replied, saying: " Yo" [very well]." Tlicreupon it verily did seek for a cricket. After a while it found one, and killed it, too. Then it pulled out one of its hind legs and put it into its mouth to hold, and then it flew, winging its way to the place where Tawi'skaro"' was at work making himself a bridge. Theiv it alighted hard by hiui at his task. Of course it then shouted, saying: "Kwe'. kwe', kwe'. kwe', kwe'."" Thereupon Tawi'skaro"' upraised Ne' dji' nfrho'te"" konwa'iats ne' tci"teii"a" Swiwi'ko'wa'.* ., The where such kind of one it calls the bird (iruat Bluebird, thing Nefi' lie' Oterontoiini"a' w!Vre""ha'se' ne' Swiwi'- g Now the It Sapling he it her said to the Great ko'wa": " Tarak'tarak e^'seri'lo' ta'hno"" e"snitshota'ko' o Bhiebird: "Cricket thou it wilt and thou its thigh shalt '-• kill takeoff e""ska' ne' e°'sate'nhori'ta no'k" he" ie""se' dji' one the thou it slialt hold in and there there thou where "^ tliy mouth shalt go non'we" ne' Tawi'skaro"' wa'hoio'ta'tie' aktiVii' dji' roio"te' place the Flint he goes on work- nearby where he is ♦* (Ice. Crystal I ing " working e" ie""seiinitskwa'iv"". no'k' te"saiien're'te'." Tonta'ti" ne' there there thou shalt sit. ami thou shalt .shout." It spoke in the '* reply tci'ten"ti' wa keiTro"': "lo"'." bird it it said: " So tje it." E'tho'ne" neiT to'ke"ske' waoiti'ti'sake' ne' tarak'tarak. At that now truly it its body sought the cricket, time A'kare" nefi' WiVoia'tatsen'ri' tilMino"'' wa'oie'na' ne' Aftera now it its body found and it it scizi'd the while wa'o'rio'. E'tho'ne' nen' wiVo'nitshota'ko' (''"•'sktV, o ni ne rtl.si* the tii' •hno°" and 1 7 8 9 10 11 it it killed. At that now it its thigh took off one, time e'tho'ue" nen' e"te'nhofi't!V. NeiT tii'hno"" wfi'tka'te"', e" at that now it it ]int into its Now and it flew. there time mouth. niia'ka'tie' dji' non'we" ne' Tawi'skaro"' wa'hotaskofini()"ni'ii;\'tie". there it went where the place the Flint he it bridge kept on building ^-^ flying (Ice, Crystal) for himself. E" iiVhennitskwa're"' ak'ta' dji' roio"te'. nen' wa''hi" There there it alighted nearby where he was ni>w verily working, wii'tiio'hen're'te' wa'ken'ro"': '* Kwe"," kwe", kwe". kwe", it uttered a cry it (z.) it said: "Kwe", kwe", kwe", kwe". a This is approximately the death cry or halloo of the Iroquois. ()The bluebird is here mentioned as it is among the first of the migratory birds to return in the spring, which is a token that the spring of the year has come, and that the power of the Winter power is broken. 13 U 312 IROQUOIAN COSMOLOGY [eth, asn. 21 his head and looked and saw a bird sitting there. He believed from what he saw that it lield in its mouth the thigh of a oian-being, and also that its mouth was wholly covered with blood. It was then that Tawi'skaro"' sprang up at once and fled. As fast as he ran the Ijridge which he was making was dissipated. " Now then, verilj', the father of Sapling had given him sweet corn, and now he roasted this coi-n. A great odor, a sweet odor, was diflused. So when the grandmother of Tawi'skaro"' smelt it. she said: "What other thing again is Sapling roasting for himself f" She addressed Tawi'skaro"' saying: "Well, let us two go to see it, where he has his fii'e built." Now, of course, they two had at once uprisen, and they kwe"." E'tho'ne' neiT wa'henno"'kets'ko' ne' Tawi'skaro"' 1 kwe''." At that now he liis head raised the Flint time (Ice, Crj-stal 1 ta'hno"" wa'hatka''tho" wa'ha'ke"' tci'teiT'iV e"' ke"tskwa"here\ 2 and be looked he it saw bird there it sat. Wa^'re're' dji' ni'io't dji' wa'hatkat'ho" on'kwe"-ke"'"ha' 3 Ho thought where so it is where lie it looked at man- it had being been io'hnitsa"nhon'te' nen' ta'hno"" ne' dji' ka'saka'ronte' 4: it thigh in its mouth now and the where its mouth held. onekwe"'sos'ko"'. E'tho'ne' ' ne' Tawi'skaro"' tonta'hate"sta'tci' 5 it is wholly blood. At that the Flint thence he quickly time (Ice, Crystal) arose no'k' haifl'takonta'tie' shote'kwe"'. Dji' niio'sno're' ne' dji' 6 and his body did not again he fled. Where so it is rapid the where stop ratak'he" e" nitcio'sno're' tcioteri'sioii'ha'tie' ne' hotaskonni- 7 he ran thus so again it is again it disappeared the lie it bridge had rapid (came to pieces) been making onni'hatie'ne'. 8 for himself. Ne' ka'tf wa''hi" ne' Otei'ontonni"a" ro'nf'ha' tho'wi" ne' 9 The so then verily the It Sapling his father he him the gave tekofiteron'weks o'ne°'ste' ne' ka'ti" wa'hateue"'stofi'te"'. ±0 white (shriveled) corn the so then he corn roasted. Ka'serowa'ne"' ka'sera'ko"* o"te"se'rilre"'. Ne' ka'tf ne' 11 It odor (is) great it odor (is) pleasant it odor took on. The sothen the Tawi'skaro"' ro'sot'ha' wa'akos'ho' ta'hno"'' wai'ro"': '•O" ha're" 12 Flint his grand- she it smelted and she it said: "What again (Ice, Crystal) mother (is it) na'ho'te"' ne' Oteroiitoiini'Ti' rotes' koiiteT" Wa'honwe""hti"se' 13 such kind of the It Sapling he it roasts for She said it to him thing himself?" ne' Tawi'skaro"' wa'i'ro"': "To', tiatke"'se'ra' ne' dji' 14 the Flint she it said; "Well, let us two go to the where see it thoteka'to"'.'" Nen' se" o'k' wa"hi' tofitatite"st:i'tci" no'k' 1«^ there he has Xow so it is just verily they two quickly and fire." arose « That is, so fast as winter recedes, so rapidly the ice on rivers and lakes disappears. MOHAWK VERSION 813 two ran. They two arrived where he had kindled his tire, and they two saw tliat it'was true that lie was roustin-- for himself an ear of sweet corn. Verily, the fatness was issuing from it in stn-anis on the grains, along the rows of grains until only the cob was left, so fat was the corn. The grandmother of Tawi'skaro"' said: "AVhence didst thou hring this?" He replied: -'My father gave it to me." She answered, say- ing: "Thou dost even intend that the kinds of men who are to dwell here shall live as pleasantly as this, here on this earth." And just then she took up a handful of ashes, and she cast them on the ear of corn that was roasting. At once the fat of the corn ceased from issuing from the roasting ear. But Sapling very severely rebuked his grand- mother for doing this. Whereupon he again took up the ear of corn' and wiped off the ashes that had fallen upon it. Then he again set it to te^hoiinara'ta'to"*. tlu'v two mil. to'ke"ske" truly ka'ti" SO then la'ha'newe" dji' thoteka'to"; wa'hiatkat'ho' wluTc there he has tht-y two look wl firp tekonteron'weks white I, shriveled 1 There they two arrived rote'skofite" he is roasting it for himseit there he has fire ska' lira' 'tii' one it ear (of corn) o'ne"'ste'. Nakwii" it corn. The very one"'sta'ke' nakwa" it grain on the very e" uiione"'stare"se"' there so it corn fat ( is) . kefi'ie' io'hnawe"'tori'nio"" tiiotiiake""'o"' iie' it oil it streams flows down they come forth the neii' ne' ke"" niio'nhonwa'ta ska'hra'ta'ie'" now the here so (many) it rows has jtist itear<:ifcorn lies (;sleft) Wai'ro"" she it said ne the ro'sot'ha': " Ka"' ni'sa"har' his grand- mother: "Where is it thence thou it didst bring''" Ta'hen'ro"': He replied: " Akwa" "Just • Rake"ni''ha " He my father lis) i''se're' thou it in- tendest e" thu rakwa'wi' he it gave to Again thence she me." sjioke ne"iakoto'nha'reke' ne' so well they will live the Toiitaionta'ti" wtVi'ro"' : she it said: on'kwe' ne' man-being(s) the ( 3^ humans) ne' the e"ienakeren ioiT'hake" they will dwell in places (as tribes) wa'tewa'tcia'na'kwe" o'se''hara" e'' she handful took np it ashes there ono"'kwe""rike' ne' e'' rotes'konte", it <-ar (of corn) on the there dji' io"'hwen'djiate". where it earth present (is). Ncn' Now SO Iv at once o'se"hara it ashes he it is roasting for himself. Wii'tio'ia'ke" ne' she it cast the against la'honteri"siate" ne' dji' It ceased at once the wliere ken'ie' iotiiake""o"'ha'tie" ne' the e" there rotes'konte V he it is roasting for himself. No'k' and it oil thev (z. ) oils keep com- ing forth Oterontonni"a' akwa" ione'hra'kwa't wa'shakori'hwas'te" very it is remarkable he her ehided It Sapling ro'sot'ha' his gratid- inother o'ne'"ste" it corn where nil e lere . so she it did. E'tho'ne" .\t that time nen now tofisa'ra'kwe" again he it took up ne' the ne' the ne' the sa'hara'kewe' again he it wiped ne' the where lo'se'lia rare . it it had ashes on. E'tho'ne' At that time 3 4 5 fi 7 8 9 10 11 12 13 U 314 lEOQUOIAN COSMOLOGY [ETH. ASX. 21 roast; but it was ju.st possible for it to exude oul^' a .small amount of fatness again, as it is now when one roasts ears for himself. It is barely visible, so little does the fatness exude. Now the grandmother of Sapling fetched ripened corn that Sap- ling had planted, and she shelled it. Then she poured it into a mortar. And now she took the pestle and with it pounded the corn, and she made haste in her pounding, and she .said: "Verily, thou wouldst have mankind exceedingh' well provided. Verily, they shall customarily ])e much wearied in getting bread to eat. In this manner then shall they cu.stomaril}- do with the mortar and also the pestle." She her.self had finished them. Whereupon Sapling rebuked her for what she had done. He, in regard to this matter, said: "That which thou hast done is not good." Then, verily, while Sapling was traveling, he was .surprised to iind sa'hate'skon'te"' a're' akwa" e" ho'k" thoiisakakwe'ni' osthon"ha' 8 !» Ki 11 12 1.3 11 again he it roasted for himself o'k' thonsawefiieno'te"' only again it oil put forth very thus just as much as it was it is small possible noii'wiv dji' ni'io't ne' this time where so it is the aionte'skoii'te"' akwa*' ne' one would roast it very the for one's self E'tho'ne' ne At that time the (ne (the O'k' just ne the wa'he'ne'ne' tawefiiano'te" it is visible, thence it oil would exude i. Oterontonnr'tV It Sapling roSot'ha' iae'ko' ne' iotene"\stLs"o"' his grand- thence she it the mother got roient'he"\ wiVene"''.'staron'ko' he it has planted. she it shelled. it com has ma- tured ne' the E'tho'ne' ka'ni- At that time it mortar ka^'tako"' iaoil'wero"'. Nefi' wiV'hi' itVe'sisa^tota'ko' wa'et'he'te' in thither she it poured. Now verily there she got the she it pounded wa'tiako'steri'"he"' no' dji' she made haste thu where there she got the pestle wa'e'thc'te' ta'hno"" she it pounded and wa 1 ro she it said: ''Akwa" i''8e're' to'-ke"'' ne"tiakokwatsto'"'hake' ne' oii'kwe'. "Very thou de- how is it so they will be living at ease the man-beings. sirest much (humans) Akwa" e"'y aiero"'hia'ke"'tcr ne' dji' e"iena'tarake\ E" Very custom- one should stniggle the where one bread will eat. Thus arily utterly he"'s ne"ieier"hake' ne' ka'nika"tiV no'k' ho'nf ne' a'.si'sa"/' custom- so one it will habit- the arily ually do Akao""ha ne' iakos"o"-. .She herself the she them fin- ished. wii'shakori'hwas'te"' ne' he her matter it rebuked in the it mortar and Ta'. e'tho'ne" So, at that time nae'iere'. so she it did also ne' the the it pestle." Oterontofini"a' It Sapling dji' \vhere wa'hen'ro"': he it said: "la" ■■xot wa''hi' teioia'nere" ne' dji' na''siere'." verilv it is good the where so thou it didst do." Ne' ka'ti" wa"hi" ne' Oterontorini''a" The so then verily the It Sapling dji' te'hotawen'rie' where he travels HEWITT] MOHAWK VERSION 315 that it bocanie dark. So tlu-ii lie nuised, saying: "'Why. this seems to he a iiiarxt'loiis inattev. this thing that thus taltes place." There- uj)oii he rcturucil homeward. Arrived there, he found the sun in no 2)hice wiiatsocver, nor did he find Tawi'slvaro"" and his grandmother. It was then tiiat he h>oked about him. So tlien lie looked and saw a light which was like tlie dawn. Therefrom he understood that the sun wa.s in that place. He tlierefore sought servants who would accompany him to fetch the sun. Spider volunteered; so also did Beaver; so also did Hare; so also did Otter. So at this time they made themselves a canoe. When they had completed the canoe, they all then placi'd them- selves in the canoe, and they then of course began to paddle, directing their course toward the place where the dawn shone forth, toward the wa'hatie're"" o'k" neiT tfiiokara'^hwe". Ta'. e'tho'ne* wa're're": he was .snrprisiMl mily ii..\\ Ihriicr it tjocame Si.. iit tliat tinn- In- dark, lluaif^ht; "A'nio"' iori'hwane'hra'kwii't dji' na'a'we""." E'tho'ne' nefi' "Well. it niatrcr i.s woiKlt-rfiil w ta-iv s., it haiipv-ned." .\t that time now saiifrteiTtr. la'sa'rtiwe' ia"' ka'ti' Ican'eka" ne' kiira"'kwa". h(' went Imck There he arrived hdi -n ilieii aiiywliere the it sun. (hdiiiei. Tawi'sktiro"" no'k' ho'ni" ne' ro'sot'ha" ia"' ho"' ne"' kan'eka". Flint ail. I aK.. ih.' his Ki'aii.l- ii..t t...i 111.- anywher.-, (Ico = Crystal i nintlier E'tho'ne' ne' neiT wa'thatka'ton'nio"". ^^'a•h;ltkat'ho" ka'ti' At tliai time the now he liioked nhcint in dif- He loi.ke.i. si> then ferent ways. tetio-shwat'he" dji' ni'io't n<'' tetiawen'tote'. Neii' e'tho'ne' tliere il is light wh.'r.' so it is the there itday dawns. Xnw at that time waiio"niko""rriieri'ta"ne" e'' non'we" ieka'ie"' ne' k;ira"'kwa'. he it understood there the j.laee there it li.-^ the it sun. Ta', e'tho'ne' nefi' ne' wa"ha"nha'tserrs:'dce' ne' a'hon'ne' So, at that time ii.iw- the he ah.sistants soiiirht for tie- thi-yhinishoiild aeeolnpany a'horis;rh:itiko'"h;i" iic' k;ira"'kwa". Takwa"a"'s;'rr waiiathoiika'- they slioul.l Ko alter It the it sun. Spider lie volunteered, again ria'ke'. no'k' ha'i-e' Tsoid'to", no'k" ha're' Ta'ho'"tane'ke"" ami again Beaver, .-inii again Hare, 9 10 no'k" hare" Tawi'ne". Ta', e'tho'ne' nen' wa'honthonion'ni". ami again (Jtt.T. So, at that tiim- now they themselves it boat made for. Ne' ka'ti" dji' iieiT wa"horitlK)riwis'"a" e"tho'ne" i)i''n' akwe'ko"" The so then where n.iw they their l...at hnish.-.l at that tim.- m.w it all ka"hoiTwako"" w;i"hoilti't;"t". neiT t;i"hno""' wa'"lii" wa'hati'kawe" ilhoatin they .•mbarke.1, now and verily they i.a.l.Ued e" na"hatiie'ra'te" dji' noii'we" tiiaweii'tote". Ne' Ivfi'ti' ne' -there thither they them- where theplaee there it day dawn.s. The .so then the ^'^ .selves directed 11 18 81(3 ]H0QIK)1AN COSMOLOCSY [KTH. ANN. 21 place wliei'o lay the sun. The trees stood tog'ether. und on their tops Iiiy the sun. 80 then Sapling said: "Thou, Beaver, do thou cut down tiie tree: and thou. Spider, shalt climl) the tree, and at the top of the tree Ihou shalt fasten thy cord. Then tiiou shalt descend, hanging by thy cord, until thou reachest the ground." And he said to Hare: ■'As soon as the tree falls, thou unist seize the sun. Thou art assuredly an adept at skulking through the underbrush. No matter how diffi- cult the ground be, thou art aide of course to flee by stealth, if at this time it so be that one pursue thee from place to place." He said: '• Rut thou, Otter, shalt care for the canoe. If it be .so that we all get aboard the canoe, thou shalt turn back the canoe at once." neiT ciia'hati'ra'r"ho' ne' dji' tkawe'notc' dji' non'we' ieka'ie"' time Ilii'i'i' Iliev arrived tli '2 3 4 5 6 Y 8 9 10 11 12 13 14 15 where there it islnnd where the place there it stands lies ne' kanV'kwtV. £"ska"ne' ne' dji' ke'r''hi'to"' karen'haken'iate' the it sun. One (place Wn the where it tree stand it tree top of plurally e" ieka''hore' ne' kar!i"kwa'. E'tho'ne" ne' Oterontonni"';!' there it it lies upon the it sun. At that time the ItSapliiiK wa'hcn'i'o"": " I'se' ne' Tsoni'to" e"'seron'tia'k(>', no'k" iii'se" he it. said: "Thou Ihc Heaver thou it tree shall cut hut the down, thou TakwiViV'.sa'r e"'serat'he"' ne' karonta'ke' karen'haki'iViate' e" Spider thoushaltclimbit the it tree on it tree top of there {■'"tesne'reiike' ne' .sa'se'riie'. E'tho'ne' te"tesats'ne"'te' c"te.sati:V- tliou .shalt it tic tixniieii'to"' toil ne the thy cord. .sa'se'riie'ke' thy cord on .\t that time where thence thou shalt descend 111 10 re so it is far e"\sc'serji'ta no\"' again thou il wilt reach" No'k' wa'ba\ve"''ha'se' ne' And he him sfiid to the wa^ion'ro"': " Kaweiini'io' nefi' e"karontie'n()'*'iio' he it said: " So soon as now it tree shall fall thou thy body shalt fasten o^'hwendjia'ke' it ground on Ta"ho"'taue'ke"' Hare i'se' te"'se"kwe' tlion thou it shalt it is pick up ne' k:ira"kwa. Seweien'te't Wii'*hi" ne' e""satkwaton"hwe" ne' the it sun. o'skawakon'''sho" it bushes among. Thou art skillful verily Iawero"'h!i'tie"- It matters not ina'n'rt sakwe'niofi ki'' wa'^hi" verilv thou art alilo to do it, nofi'wiv-ke"'' I be- lieve, the thou shalt flee in zigzag lines the to' na teiao'^hwendjianoii- hnw so it land forbidding (is) no' o"*satkwaton''hwe' ne' the thou shalt flee in zigzag linos the ne' Tawi'ne' ka'hoii- the otter it boat to'kiV nofi'wiV-ke"^' aiesa'serC'so"'. No'k' if this time is it one thee would And pursue about. we'itV ni'se' e"'sate'niko"'ra'ro"\ To'kff wiV'hr nen' akwe'ko" the thou it wilt attend to. If verily now it all thnu e"tciakwati't;V iokontiVtie' e"'satt;Vkwa'te' again we shall enjbark at itnce (it follows) thou it wilt turn ne the it boat.' HEWITT] MDHAWK VP:RSI()N 317 All tliis, tlu'ii. ("line to puss. Reaver, of r()urs(\ w()rk(Hl there, biting- out pieces from tlu' tree; and SpidiM-, for liis part, ciiinbed to the tree top, and ha\iiio- reached the to}), lie then, verily, fastened his cord about it. Thereupon lu^ k't liiniself down, and again alighted on the earth. So then, when thei-c was, of cour.se, little to cut, and the pro.spect was encouraging that it would be possible to fell the tree, then Spider pulled on the cord. Then, in fact, the tree toppled ovei-. Thei'eupon Hare rushed forward and .seized the sun, ft)r, indeed, TawT'skaro"" and liis grandmother both came running up. It was then that Hare tied, taking the sun awa3' with him. Now, of course, they pur- sued him in many places; he fleetly scurried through the .shrubbery. After a time he directed hi.s course straight for the canoe; for then, E'tlio' ka'ti" to'ke"ske" na'a'we"'. Tsoni'to" wa'"hr nen' e"' Thus so then truly so it hap- Hruver \erily now tluTu 1 pencped the his eord. 4 E'tho'ne' neii' tonta'hatia'ton'te', sa'hara'ta'ne' o"'hwendjia'ke'. At that time now thence lie hi.s body again he reaehed it earth on. *^ suspended, it Ne"' ka'tf wa'"hi" ne' nen' e" ho'k' na'teteioia'sa' ne' nen' That so then verily the now there only so it is narrow the now t> io'r'ha'ratste" nen' e''wa'to"' e"karontieno""ne' e'tho'ne' ne' it is very hopeful now it will be it tree will fall at that the i possible time Tal, hi.s fiiend.s, were :i])o;ird the Ciinoe. He eiuiie thither on the liound, and got aljoard the canoe. At the .s;ime time with this, Otter pushed off the canoe, and they again began to paddle. So then, as they rowed back. Otter, it is said, did verily continue to talk. They forliade bini, but he did not obey. Then a person struck him a l)low with a paddle on his mouth. (It is for this reason that now the mouth of the Otter is such that one would think that it had been broken off long ago. His lower jaw is shorter than the upper. It is plain where one struck him with a paddle.) So when they had arrived at home. Sapling .said: "It shall not con- tinue to be thus, that a single person rules over the sun." Then it was that he cast the sun up to the center of the sky, saying: "There where the sky is present, thereto nuist thou keep thyself roiiten'ro' ieshatiia'ti' ka'hon'wako"'. O'k' eihatak'he' ioiisa'- they his friends tliere again they it boat in. Just tliere he ran along again he are are embarked hati'ta'. E'tho'ne' iokonta'tie' ne' Tawi'ne* sa'hata'kwii'te' ne' embarked. At that time at once (it the Otter he it turned back the follows) again 3 ka'honwe'iir. neiT wa"hr sa'hati'kawe". it boat, now verily again they paddled. I Ne' ka'ti' ne' dji' neii' shoti'hoiiwtikera'ne' Tawi'ne', The so then the where now again their boat floats along Otter. 5 ia'ke"\ to'ke"ske' dji' ro'thara'tie\ Roiiwanaiiris'thiV, no'k' iii^' it is said. truly where he kept on They him forbade. and not talking, ^ te'hothonta'to"*. NeiT e'tho'iie' .shuia'ta' a'kawe' waiio'ie"He' () he obeyed. Now at that time he one it paddle he him struck person ^ dji' ra'saka'roiite' wa'hano"*bwar'ia''ke\ (Ne' tiiori"hwa ne' where his month (is) he him it blow struck. (The it is reason the nofi'wa' ne' Tawi'ne' e" ni'io^t dji' ra'.saka'ronte' iiien're' o present the Otter thvis so it is where his month one would time think o'k' tetkriijVktei"ho"'. Ni'haVihiots'liesVi*" ne' e'ta'ke' nonka'ti', just one it had broken. So his jaw (is) short the lower side of it, -J we'ne* dji' e" krue'^"to'" a'kawe' wats'to"'.) It IS plain where there one it struck it paddle one used it.) Ta', ne' i^a'tf wa"hr ne' nen' ciionsa'hon'newe' ne' Oteronton- 11 So, the so then verily the now there again th( y the It Sapling arrived ni'Ti' waiien'ro"': "la" e*', the"io'to""Mke' ne' tcieia'ta' ho'k' 12 he It said : " Not thus. thus it will con- the one i)erson only tinue to be aiewenniio"hake' ne' kai'a''kwrr/' Ta'. E'tho'ne' nen' 13 one it should control the it .sun." it so, at that now time sa'tewa'sen'no"' ne' dji' karoiTiiiate** e" ia^io'tr ne' 14 jiiyt its middle the where it skv is pres- there he it threw the "ent kara'''kw!i' ta'hno""' wa^hen'ron': " E'tho' dji' karoiT'hiate'' e^' 15 it sun and he it said: " There where it sky is pres- there ent MOHAWK VERSION 319 ;itt:tcli('(l. and, t)t'.sidos this, thou shalt continuously journfy onward." He pointed thither, and said: "" "The phue wheic it plunges itself into the deep [that is. the west]' people will habitually call the place whither thou shalt haliitiialiy descend, the place whei'ein thou shalt liaiiitually l)e immersed. At these times, verily, darkness will come upon the earth present here; and 'The place wh(>re the sun rises [that is, the east]' people will haliituaily call th(> place whence thou wilt hahitually peer out. and people will say, 'Now the Sun has come out." Then shalt thou raise thyself upward therefrom. Thus thou shalt continue to have this function to jierform. Thou shalt contimie to give light to this earth." Besides this he said: •"Whensoever man- kind mention thee, they will (ncr say customarily: "He is the (ireat Warrior who supplic'^ us with light.'" So then, in its turn, now came of course the luminary, the Moon, which was his niothei's head. e°'satia"tanen'takto""hake' nen' tii'hno"" o'k e"tiotkonta"kwe"' wilt thou thy body attach now and just it shall he eontin- (as a fixture) uous e^'sa'tentionha'tie'." la'ha'tca'te"' wa'hen'ro"": " Dji' ia'tewat- thou shalt move al<.ing." Thither lie he it said: ■■ Where there it pointed sets tchot'ho''s e"koriwruats'heke' dji' e°'s noiTwe' ie""sats'no'"te' (immerses will they call it where eus- the y)lHee there thou shalt itself) hahitually tomarily go down ie'"sanofiwi're'te'. E'tho'ne" wa"hi" nefi' e"tioka'ra''hwe' ne' dji' there thou shalt be .\t that verily now it shall become the where immersed. time dark io""hwefidiia'te'. Dji' tkiir:i"kwi'neke"'s c"konwaia'tsheke%" it earth is present. Where there it sun comes shall it they call out liabitually,"' (iiiiia-'tcate"' dji' nonka'ti') '• e" he"'s nonka'ti' te"sake'to'te' ne' (thither he where the side of "there eus- side of it there thou shalt the pointed it) tomarily peer over e°iai'ro"' ne' on'kwe' nen' takara'kwi'neke"'ne\ Ta'. e'tho'ne* one it will the man-heing now it sun has eome up. ." the the the where thou shalt canse it to be the it nisht (time i in ' thou light AVa'hen'ro"": " Sewatie're"" e"kanri-no"'-hake' ne' dji' te"iesa- * He it said: "Sometimes ft shall be full the where one kan'ereke". Niiii'tewa'soiita'ke" e"tiiostho"o"'ha'tie' ne' dji' ni-'sa' 5 thee look atshall. Every night (every night it shall continue to grow the where thouart in number) smaller large dji' niio're" ie°wa'ts'a*te'. E'tho'ne" neii' a're" niwa"a' dji' ^ where so it is it shall all dis- At that now again so it is where far appear. time small in size te^tesate'hia'ro"' sewa'soiitats'ho"' o'ni" na" ne"' ne' dji' ' thence thou shalt one it night apiece also the that the where grow larger that one te"tesate'hia'ro"" dji' niio're" te"tkriie'ri"ne' e"sesate'hia'ro"". Ta', " thence thou shalt where so it is dis- it shall be cor- again thou shalt grow So grow larger tant rect to maturity. e" ni'se' ne"io'to""hake' ne' dji' e"sia'ta'teke'."' Neii' tii'hno"" >-' thus the so it shall continue the where thou shalt exist." Now and thou to be wa'hen'ro'": " Ne' ka'tke' i'se' e"iesaua'to"" ne' onkwe- 10 he it said: "The whenever thou one thee shall the man- designate (human) 'ho'ko"" no' e"ieuak'ereke' ne' dji' io"'hwendjia'te' e"ionto""- 11 being the they will be the where it earth is pres- one shall ha- pltirally dwelling ent bitually heke' e"'s lethi'.sot'ha' ne' a'sontbe''"kha' kara"kwa'." 1- say custom- she our grand- the nocturnal (it it luminary." arily mother night middle of the) -|^g Ne' ka'ti" ne' Oteroiitonni'Ti' neiT wa'hoia'ton'nia' ne' The .sothen the It Sapling now he his body made the ron'kwe' no'k' ho'nf ne' ioii'kwe'. E" te'hakan'ere" ne' 11 he man-being but also the sheman-being. There he it looked at the (a man) (awoman) a This incident is evidently taken from Genesis in the Christian Bible. MOHAWK VERSION 321 Wrttchcil him thorp. 80 then, when he had. of courso. paused them to live, he plaeed them tooeth(n'. Then it was that Sapling started upon a journey to inspect tiie con- dition of the things he had linished on the earth then standing forth. Then, at that time, he came again to review those things and to see what things man [of the human race] was doing. Then he returned to the place in which he had given them liherty. So then he found the two doing nothing except slee))ing habitually. He merely looked at them, and went away. But when lie came again their condition was unchanged; they slept habitually. Thus then, in this manner matters stood the very few times he visited tiiem: tlie condition was unchanged; they slept customarily. Thereupon he took a rill from each, and substituted the one for the other, and replaced each one in the other body Then, of course, he watched them, ia'tate'keiT'a' Tawi'skaro"". his ytmnger Flint, brother wa"shakao'n'hete' lie them eanserl to live Ne' The ka'ti' wa"hr so then verily ne the dji' neiT where now ska''n( in one ( place 1 wa"shako"tero"" he them placed. Neil' Now nio"'"ha to view tlleni wa "111 verily dji' where ne the ni'io't sn it is Oterontonni''a' wa'ha'teii'ti" sa*hatke"'se- It Saplintc he started again he went away dji' ros'a"ho"' ne' dji' wato"'hwen- the where it earth is ne the where he things has linished ejia'te". Ne' ka'ti" present. The so then 'otho'no""-ke"" niiiatie'r'"ha' ne' oii'kwe ne the where nen now tonta'shakofitke"\se'ro°' again he tlieiu viewed in order something is it so he is doing the Ne' kfi'ti* dji' nen' The so then where now sa rawe again he arrived iiV ka'tr othe'no'*" toiatie^r'iifi not so then anything man-being, (human) dji' non'we* ni'.shakotka'we"' where place just he them left ne the o'k- only they two were "doing WiVshakotkat'ho' ak'te" non'w* only ne the roti'tas. Ne' they slept. The nonka'ti' niioil.sa're*. the he them looked at else- where the place side of it just again he went. Ne' ka'ti" The so then ne the nen now a've' sa'rawe' kato'ke""' ni'io't roti'ta's. again again he unchanged so it is again he arrived they slept habitually. E-' ka'ti" Thus so then ko'k'ta'se" them visited. ni'io't akvvu .'^o it is very kato'ke" unchanged to'kiT'a' few ni'io't so it is nen now nonterats'te' ne' wa'sha- it is repeated tlie he rotl'tii's. Ta'. e'tho'ne" they slept So. at that habitually. time skat'sho"" wii'shakote'karota'ko'. nen' til'hno"" WiVthate'ni" dji' one each he them rib took out of. now and he them ex- where changed sa'shakote'karo'te"". Nen' wa"hi" wa'shakote"niko""rri're"' wfi're're": again he it rib fixed Xow verily he them watched he it thought: into them. 21 ETH— (la -21 1 2 3 4 5 8 9 10 11 12 13 U 322 TROQUOIAN COSMOLOGY [eth. a.vn. 21 thiiikini,'- of what perhap^i mij;ht now luippeii. Tt was thereforo not long before the woman awoke. Then she sat up. At once she touched the breast of the man lying at her side, just where he had placed her rib. and. of course, that tickled him. Thereupon he awoke. Then, of course, that matter was started — that matter which concerns man- kind in their living; and they also started that matter for which in their kind their bodies ar(^ provided — that matter for whicti reason he is a male lumiaii being and sh(> a female human l)eing. Then Tawi'skaro"' also formed a human being, but he was not able to imitate Sapling, as the form of the human being he poorly made sh( iwed. Tawl'skaro"' addressed Sapling, saj'ing: " Do thou look, I also am able, myself, to foi'm a human being. '" So when Sapling looked at that which 'O" ci' ke"" ne' ne"ia'we"'?" la" ka'tf tekari"hwes ne' ■ What this is it the Xot so then it is a long matter so it will happen?" iakon'kwe' neiT wa'e'ie'. E'tho'ne" WiVoiitkets'ko". Nakwa" she sat up. The very she inan-lteing (woman) she awoke At that time ciieiiVtakonta'tie" ne' the her body followed along niia"eiere' dji' non'we just she it where place touched niia'tion'ni" ne' ron'kwe' e" the he man-being there (man) ni'hote'karota'kwe"' there he rib has removed his body lay extended the o'k- just ke""' where raniVa'tfi'ke' his flauli on wa'thonwanis'teka'te' wa"hi', she him tickled verilv. Wifha'ie". Neii' he awoke. Now E'tho'ne' nen' At that now- time wa"hr e"teri'hwii'ten'tr dji' niiakoteri'^hwilte" ne' on'kwe' verily it matter started where jtist one it dtlty has the mun- beings ne' iako'n'he' no'k' ho'nf nen' wa'hiateri'hwa'ten'tia'te' dji' the they live and also now they matter started where 8 9 10 11 12 13 14 na'ho'te"' niia'taienta'''lvwe'" dji' na'ho'te"' kari'hon'ni" such kind of just their bodies it are where such kind of it it causes thing designed for thing roii'kwe' i'ke"' no'k' ho'ni" ne' dji' ioii'kwe" i'ke"'. he man-being it is and also tlie whe^e she man-being it is. (man) (woman) Tawl'skaro"' ka'ti' o'nf wa'ron'nf ne' ofikwe"; no'k" Flint so then also he it made the man-being: but lice, Crystal) te'hokwe'nio"" ne' he is able tc^ do it the a'hona'ke'ranf ne' OteroiTtonni"';!' dji' the It Sapling \vhere he him should imitate ne the the that ne"' niioiikweto'te"" ne' wa'ha's"a". that just kind of man- the he it finished, one being wa'hawe""ha'se" ne' Oterontonni"'a': he him spoke to the It Sapling : a'se'ke"" ne' because the "Satkat'ho" "Do thou look at it se o ni indeed also the I ne the on'kwe' man-being (human) -^"kon'ni I it will make." Ne' The Flint I Ice,Crystjil) wakkwe'nio"" I it am able to do ka'ti" ne' so then the MOHAWK VERSION 323 4 nuid.' liiin s:iv "I am able to form a human hfiiiK." he >^:iw f'^'t what ho had formed woro not human l)einos at all. 'Phc^ thhios ho formed were possessed of luniian faces and the t)odics of otkon [monst.M-s], su))tly made otkon. Saplino- spoke to him, sayinfr: " That assuredly is the reason that I for])ade thee, for of course thou art not able to do as I myself am doing- continuallv. " Tawi'skaro"^ answered, saying: ' ' Thou wilt nevertheless s(>e that I .'an after all do as thyself art doing con- tinually, because, indeed, I possess as much power as thou hast." Now. Verily, at tliis time they two separated. And now. Sapling aoaiu traveled from place to piace on the surface of the <'aith. He w'ent to view things that he had completed. After a while, then. Sapling promenaded along the shore of the Si'a. There he saw Tawi's- Oterontorini'Ti- dji' neiV wa-hatkat'ho' ne' ra'to'" ne' It Sapling whm- now he it looked Ht the he it says the 1 wakkwe'nio- ne' on'kwe' e"kon'ni' ia" hon'kwe- te'ke'" ne' lit an. able to ,io the man-being I it will not he maii-beinK it ,s the / I human I make (man) ^ ro\sa"'o"'. Ne'ne" o'k" ne' on'kwe' kako"'sonta-'ko"" nen' he them has Th.- just Ih.- man-beinn he is faeed therewith now .i finished. that tii'hno"" ot'ko"" kfua tonta"ko". ka'rio', oni'tat'ko"" ka'rio'. ne' „nd otkon it is bodied animal, subtly otkon anuml, the (malelioi therewith. (ttis) _ ':,'--, ni wa'iii' wa'haia ti's'a'. Ta'hata'ti' ne' Oterontonni 'a' wa hen ro . verily he its body He spoke the It Sapling h- it. said: 5 finii^hfd. , "Ne' wfi'-hi" kariiion'm- ko"n-he'se" ne' dji' ia" se" wiVhi .•The verilv it it eanses I thee the where not indeed verily t> rautioii tesakwe'nio"- ne'iie" nae"siere' ne' i"' dji' niwakiere"'ha'tie\" thou art able to the so thou it the I wb.Te so t it keep on doing." (in it that shouldst ilo ^ NeiT wa'-hi" tonta'hata'tf ne' Tawi'skaro"' wsi'hen'ro'": "E"'sa- Vow verilv thelieehe the Flint he it said : '•Thou answered (lee. Crystal) tkat'ho- ki- dji' e"kkwe'nr se" e" ne-kie're' dji' it wilt see I where I it shall be indeed Ihn.s .soitlshall where J think. aldetoilo dr> ^ ni'saiere"'ha'tie" ne' i'se', a'.se'ke""' e" se" niwake'shatste""seiri so tliou art earrying tlie thou. because thus indeed .so my power is hirge (111 work _ .^ dji' in'io't ne' i'se"." Nen' wa"hr e"tho'ne' tonsa'hiatekha"si . where s.. it is the thou -Vow verily at that they two again iMiin j.^^^^, .separated. Nen' a're' wsi'^hi' ne' Oterontonni"'a' tonsa'hatawenrie"sa ne' Now again verily the It Sapling he went traveling about the V^ dji' i()"-hwendjia'te'. Sa-hatke""senio"'-hir ne' dji' niiio'sa where it earth is present. .^gain he went to .see the the where he things things plurally "as a'irho"". A'kan»" ka'tf ne' Oteront«nni"ir kaniatarakta'tie' e" made .\tter a so then the U Sapling it lake along there 14 .severallv. time i're". E'tho- ka'tf wil'ho'ke"' ne' Tawi'skaro"' e" rata'tie'se'. he is There s,, then he him saw the Flint there he stood about 15 walking. (Ice.Orystal) hereand there. 10 n 13 32-4 IROQUOIAN COSMOLOGY [eth. ann. 21 karo"' standing about in diflorcnt places. At tho water's edge lay the body of a man-being who was as white as foam". When Sapling arrived there, he said: "What is this that thou art doing?'' Tawi's- karo"" replied, saying: "Assuredly, I have made the bod}^ of a male man-being. This person whose body lies here is better-looking than is the one whom thou hast made." Assuredly, I have told thee that I have as much power as thou hast; yea, that my power is greater than is thy power. Look thou, assuredly his body is as white as is the bodj- of the one whom thou hast formed." Sapling answered, saj^ing: "What thou sayest is assuredly true. So then, if it be so, let me be looking while he makes movements of his body and arises. Well, let him stand, and also let him walk.'" Whereupon Flint said: "Come! Do thou Ne' dji' teio'hnekak'te' rofi'kwe' e'' raisi'tioii'ni', e" ni'hara'ke"' 1 The where it water's edge at he man- there his body lay there so he is white beinjf extended,' dji' ni'io't ne' o'hwats'ta'. Wtl'hen'ro"' ne' Oteroiitonni''a' 2 where so it is the it foam. He it said the It Sapling ne' dji' neiT e" ia'rawe': "O"' ne' ni'.satie'r"ha'?" TiX'hata'ti' 3 the where now there tliere he "What the so thou art doing?" He answered arrived : is it ne' Tawi'skaro"' wa'hen'ro"': " Wa'hiia'ton'ni' w;i''hi' ne' 4: the Flint he it said : " I his bodv made verilv the (Ice, Crystal) ron'kwe'. Ke'"i'ke'"' raia'tion'nf se/^'ha' niiora'se' dji' ni'ha- *^ he man-being. This it is he an extended more so it is fine- where so he his body lies, looking ia'to'te"" dji' iii'.se' ni'io't ne' sheia'tis"o"'. Ko"''hro'ri' wa"hi' D kind of where the so it is the thou his body I thee told verily body thou hast made. dji' e" niwake'shatste"".sera' dji' ni'se' ni'io't. Nen' ta'hno"" 7 where thus so my power is large where the so it is. Now and thou se'^'ha" o'ni' i'si' nofi'we* niwake'shatste""sera' dji' ni'se' 8 more also beyond place so my power is large where the thou ni'io't. Satkat'ho" wa"hi' kara'ke"" ne' ni'haia'to'te"" dji' y so it is. Do thou look verilv it (is) white the such his body kind where of (is) ni'se' ni'io't sheia'tis'"o"'." Ta'hata'ti" ne' Oterontonni"'a' 10 the so it is thou hi.s body. He replied the It Sapling thou hast finished." wa-'hen'ro"': "To'ke"ske', wa"hi' ne' dji' na'ho'te"' .sil'to'". 11 he it said : "Truly. verily the where such kind of thou it thing sayest. To', ka'ti' tekkan'erak ratoria'neron'ko' nen' ta'hno"" a'hat- 12 Well, so then let me look on let him make move- now and let ments kets'ko'. To', a'ha'tiVne no'k*" ho'nr a'ha^tefi'tr/' Ta', 13 him arise. Well. let him and also let him walk." So. stand up e'tho'no" ne' Tawi'skaro"' wa'hen'ro"': ''Haif, .satkets'koS" at that the Flint he it said ; " Come. do thou arise." time {Ice, Crystal) 14 oThis man-being was Snow, Winter's handiwork. The life with which this man-being was endowed by Sapling is that which enables the snow to return every winter. Otherwise it could never have returned. MOHAWK VERSION 325 arise." Rut lie that lav there did not make a sin<)le movement. Then, of eourse, Tawi'skaro"' j)ut forth all his skill to eause this l)ein<^ to live and then to arise. He did everything possible to do it but he could not effect his purpose and failed to cause him to come to life, for he did not come to life. Then Sapling .said: "Is this not what 1 have been saving, that thou art not able to do as I can do^' He added: "What purpose, in its turn, will be served by having his body lying here, having no life? Is it only this, that he shall always lie here? That is the reason that I habitually forbid thee to make also the things that thou seest me making; for, assuredly, thou art not able to do the things that I am doing." So then, of course, Tawi'skaro"' said: "Well, then, do thou cause that one there to live." So, in truth. Sapling consented to this. He drew near to the place where the man la" othe'no"' te'hotoria"nero"' ne' raia'tioii'ni'. Nen' wa'^hf Not anything ht* himself moved the liis body lits Now verily extended. Tawi'skaro"" dji' o'k" na'tethoie're"' ne' a'hato'n"hete\ where just so he did everything? tin ne' the Flint ( lee. Crvsliil 1 he should eome to life. e'tho'ne" a'hatkets'ko'. Nakvva"' dji' o'k' na'tethori'hwaiera'to"" he should nrise. The very where just he did all mtiniier of things at that time no'k' wa'hono'ro"'se and he it failed to do. I think, ne' the Oterontofini"iV wa'heii'ro"': "Ne"' It Sapling wa"hi" e" verily thus "Na-ho'te"" tesakwe'nio"' thou art able to d.) it ■That one dji' ii'hotonii(^/to"\ E'tho'ne' iie' it would (.'ume to At that the litV fur him. tinu- wa"hr cika'to"". LV se" verily where I keep Not, in- saying, deed, ni"' ni'io't." Wa'hen'ro"": so it is." He it said : the I ne the nofi'wa ("'"wate's'te "What kind of this time it will be of thing use tero'n^he\ Ne' o'k^-ke"' ne' tiiot'ko" he lives. The only is it the iilwavs here it is e" there Ne' The wa ni verily wa'satkat'ho' thou didst see se/', wa"hr JTideeii. verily Ta', e'tho'ne' wa""!!!' So, at that verily If It causes wa'kon'nr I it made tesakwe'nio"' thou art able 1o do it ne' the konia'ris'thjV T thee chide custom- arily no K and lia re itKain raijrtion'nr iiV he his body not lies extended e"'hairrtion'nike' ? his l)ody will lie extended ever? ne' dji' na'ho'te"' the where what kind of thing wa'soil'nr. la'', thou itmadest. Not I se thou at that time e" tco'n''het/' there ne' naa^sie've' dji' nikatie^r'ha'.-' the so thou it where so I do things." shouldstdo Tawi',skaro"' wa'ben'ro"' : ' " To', ka'ti' he it said : "Wei]. sotlien Flint (Ice, Crystal) To'ke"ske' Trulv kfi'tr so then ne' the Oteroiitonni'Tr It Sapling do thou cause it to live." wa'hathon'tate\ E'' ka'ti' niia'ba'n^' dji' raiation'nr ta'hno"" be it consented to. There so then so thither where his body lay and so thither he went his body lay extended 1 2 3 •1 5 6 7 8 9 10 11 12 1.3 U 326 IROQUOIAN COSMOLOGY [eth. ann. 21 lay, unci bent ovor and Iji-cathcd into his nostrils, and he at once began to l)reathe, and lived. He said to him: "Do thou arise and also do thou stand, also do thou keep travelinjf about on this earth." The body of a woman had he also formed at that plaee. Sapling- eaused both of them to live. Tawi'skaro"' spoiled and undid some of the things that Sapling had pre- pai'ed. The rivers to-day in their different courses have l)een changed, for, in forming the rivers. Sapling ])i-ovidecl them with two euri'ents. each running in a contrary course, currents made for floating objects in opposite directions: or it may be that it is a better explanation to say that in the middle of the river there was a division, each side going in a direction contrary to that of the opposite side, because Sapling had intended that mankind should not have, as a usual thing, any difilcult labor while the\' should be traveling. If, for any reason, a ia thatsa'kete" ra nio^'sa'ko'"' e" irrhatoiTrf ne' o'nf ne' t t hero lie bent liis nose in there thitlier he the also the forward. breathed iokoiitil'tie" tfrhaton'ri' wa'hato'n'hete'. Wa'heiTro"': "Satkets'- 2 at once (it thence he he came to life. He it said : "Do thou follows) breathed ko', ne' o'nf tes'tii'ne' ne' o'ni' ne' tesatawenric"hake' 3 arise, the ai.'io do thou the al.so the tin thou keep traveling stand about dji' io""hweiidjia'te'." lon'kwe' o'nf o'k' ska"ne' dji' shako- 4 where it earth is present." She man- als*^ just in one where he made being. place ia'tofi'ni". Ne' Oteroiitonni'Ti' tetcia'ro"' shakaon'he'to"'. 5 her body. the It Sapling both he them caused to live. Ne' Tawi'skaro"' o'tiake" shohetke""to"\ shori"sio"- ne' dji' () The Flint some he spoiled them he dis- the where (lee. Crystal) (things) again. arranged mVho'te"' rokwfita'kwe"' ne' Oteroiitonni"a'. Ne' nofi'wa -ke"^ 7 such kind he has put in tlie It Sapling. The thi.s time is it of things order ne' dji' kaqhio"^hate'nio"". a'se'ke"" ne' Oteroiitonnr'a' dji' 8 the where it river present in because the It Sapling where several places, roqhio"''h(>nnia'nio"' teio^hneke"'to""kwe"^ ne' te""s ne' aete- 9 he rivers made several it has two currents either flow- the or the we ing in an opposite direction wen'ro"' teio'hneke"'hawi"to"'. no'k ke""' ki" ka'ie"' se-'-ha' 10 should either it has two currents bear- and here I be- it lies more say ing in an opposite direction. it is. lieve, io'niko"iiraien'ta't ne' aetewr'n'ro"' sa'tekaqhio"'hi"he"' tekia- 11 it is comprehensible the we should say it river middle of it they tek'he"", tetcia'ro"' e're"' teio'hneke"'hawi"to°'. a'se'ke"" ne' 12 two join, they two else- two it current flow, either because the l)oth where in an opposite course. Oterontonni'Ti' rawe'ro"' ia" the/'iakoro"'hiaken"hake' ne' 13 It Sapling he it intended not they will be greatly distressed the on'kwe' dji' te"iakotawenrie"'hake\ To'ka' otlie'no"' e'^kari*"- 14 man-beings where they will keep on traveling If anything it it will (human) about. HEWITT] MDHAWK VEKSION 327 peiNou would wish to descend tlii' current, it would indeed not 1)6 a difficult mutter simply to place himself in a canoe, and then, of course, to descend tiie current of tlie river; and then, if it should tie necessiir}' for him to return, he would, of course, paddle his canoe over to the other side of the river, and just as soon as he passed the division of the stream then, of course, his canoe would turn back, and be would then again 1)(> descendini;- the current. So that is what Sap- lino- had intended; that mankind should be thus fortunate while they were traveling about on rivers. l)ut Tawi'skaro"' undid this. Now, moreoxer, Tawi'skaro"' himself formed these ujilifteil moun- tains; these mountains that are great, and also these di\ers rocky clili's — he himself made them, so that mankind who would dwell here would have cause to fear in their continual travelings. hon'ni" e"ie"'hnawe"-'te" ka'honweia'ke" ia"' ki"' wa'iii' causf one stream will it bout on not. I be- verily 1 descend lieve, othe'no"" tewen'to're" ne' o'k" uionti'ta' ne' ka'hoii'wako ' it anything it is ditlicnlt the only one hiinself the it boat in 2 sIiouUl embark neiT wa'"hi" t^"io"'hnawe""te\ No'k' to'ka te"iakoto'"hwen'djio"se' ni'W verily one it current And if it one will be necessary for 3 will descend. ne' aorisaio"''kete" ne' ki"' o'k" wa/'hi" ne' e're'" na'kaqhio"'ha'ti the one should return the I only verily the other such it river side of 4 again think (side) niie"ie'hon'iontie" dji' <>'k' niio'sno're" ne' neiT taiofito"'hetste' thither one his boat where onl\ so it is rapiti the now one it will puss 5 will steer dji' tekia'hnekak'he"" neiT, ki", o'k" wa'in" e"sewa"kete' ne' where they two waters join now, I only verily it will ^'o l)ack the O beli<'ve, again ako'hofiwe'itV, io'hnawe"'to"'ha'tie" a're\ Ta', ne' rawe'ro'" one's boat. it is going down stream again. So. the he it in- 7 tended ne' C)terontonni"'a" e"' ne"' watie.se ""hake' ne' on'kwe' ne' the It Sapling thus some one will be con- tlie man-being(s) [he 8 tented ( = humans) kaqhio'"'hako"" dji' te"iakotawr'nrie'"hiike". No'k' ne' Tawi'skaro"" it river in where one will be habitually And the Flint 1* traveling. (Ice. Crystal) sho'hetke""to"", shori"sio"". again he it spoiled, again he it dis- 10 arranged. Neil' ta'hno""' ne' Tawi'skaro"" ke"'i'ke"' iononte'nio"' iononto Now and the Flint this it is it nnaintain standi it nionu- \\ (Ice. Crystal) plurally tain wa'ue'''se' teiotste""re'nio"'' o'nf, rao""h;V e" ni'hoie're"'. large (are) it rock stands high also, be him- thvis sohehasdonc 12 plurally self it. Ne' oii'kwe' e"ienakerenion'"hake' e"iakotswatani'iieke' dji' The man-being(s) they will be dNvelling in it them will keep where 13 (human) diverse places troubling te"iakotawenrie"'hiike'. tliey will be traveling -i j_ about. 328 IROQUOIAN COSMOLOGY [eth. ann.21 Now, moreover, Sajjling- and also Tawl'.skaro"' dwelt together in one lodge, each occupying one side of the fire opposite to that of the other. It was then, verily, usual when they two had returned to al)ide in the lodge, that Tawi'skaro"' kept questioning Sapling, asking him what object he feared, and what would most quickly kill him. Sapling replied: "A weed that grows in the swampy places, a sedge called ' it-cuts-a-person, " is one thing. I think, when I do think of it, that that weed struck against my body by someone would cut it. I do believe that it would cut through my body." Then Tawi'skaro"" replied, saying: "Is there no other object which gives thee fear T' Sapling, answering, said: "I usually think that the spike of a cattail flag would kill me if one should strike me on the body with it. " (These two things that Sapling spoke of, his father had told him to say, when he had been at iiis father's lodge.) Nen' tahno""' ne' Oterontonni"a' no'k ho'ni' ne' Tawi'skaro"' ^ Now ami the It Sapling nnd also the Flint (Ice. Crystal) skauo"'.sa"ne' nl'tero"', te'hotitcie°"honte' {te'hotitcie"'harets'to"'). - one it liouse in there they they are on opposite (they fire have between them.) t wo abide, side.s of the lire 3 Ne' ka'tl" wa'"hi' e"'s ne' nen' ieshoti'ie"' kano""sako'" The .so then verily oustom- the now there again they it house in arily have entered sni'tero"' nen' e°'s wa"hi' ne' Tawi'skaro"' rori'hwanoiiton'ni' ■i again they now eustoni- verily the Flint he him questions asks twoabide arily (Ice. Crystal I ne' Oterontoiini"a', ra'to"': "O" he"'s na'ho'te"' ne' rao""ha' O the It Sapling, he it says; " What custom- kind of the he him- (is it) arily thing self ratsa'ni'se' ne'ne' io'sno're' a'ho'rio".'" AVa'heii'ro"' ne' O he it fears the that it is quick it him would He it said the kill.'' Oterontonni"a': "• O'sa'kenta'ke' iotoii'ni" o''horite' iako'hre'na's * It Sapling: " It marsh land on it grows it weed it one cuts. (a .sedge) i'ke're' koiiwa'iats e"'s. Thoi'ke"' o'"honte" kiata'ke' aie'ie"'te' ^ I believe, they it call custom- That it is it weed my body on one it should usually arily. strike aoiik"hrene', tJi'hno""' i'ke're' iataoiitiak'te' ne' kiti'tii'ke'." A ^ it me would and I think it would break the my body on." cut. in two Tontfi'heii'ro"' ne' Tawi'skaro"': "Ia"-ke"' othe'no"' ne' o'itl' ^ He .spoke in reply the Flint: "Not is it anything the other (Ice. Crystal) it is te'shetsha'ni'se'?" Toiita'hata'tl' ne' Oterontonni"a' wa'heiTro"': -^-^ thou it df)st fear?" He spoke in the It Sapling heitsaid: reply ^^ "Ono'ta' otcawe""sa' ne' e"'s i'ke're' aonkeri'io" ne'ne' " "It flag its spike the custom- I think it me would the (cattail) arily kill that .^ aioiikie""te' kia'ta'ke'." (Ke"'i'ke"' teiori"hwake' ne' dji' ^'-' one me would my body on." (This it is two matter(s) in the where strike number ... na'ho'te"' wa'hefi'ro"" ne' Oterontoiini'Tr ro'ni''ha' ro'hro'ri' such kind of heitsaid the It Sapling his father he it him thing has told MOHAWK VERSION 329 At that time Saplincr said: " What thing then dost thou fearr' Tawi- skuro"' said: "Yellow flint, ami also the horns of a deer. I suppose, when I do think of it, that I siioukl perhaps die at once should one strike nie with either." So after that when Saplinij traveled, if he saw a stone of the yellow chert kind, he would customarily pick it up and placi" it hiiih on some object, and also, if he saw a deer's horn, he would ))ick it up and would place it lii<;h on some object. Then, verily, it came to pass that they two had again rcturnctl home. The height of one side of their lodge was not great, but the height of the other side was greater. Sapling occupied the side which had the greater and Tawi'skaro"' the side wiiich had the lesser height. Then it ne'ne' a'heii'ro"" e"' ciiaiiakwat'ho' dji' thono"''sote' ne' tin- he should there he visited there where there his house tlie that say stands ro'ni''hsi'.) E'tho'ne' ne' Oterontonni'Ti' wa'hcn'ro"": "O" ka'ti' ■VVIint so then is it Tawi'skaro"": hi^ father.) At that the It Sapling lioitsaiil; tiim- ni'so' nfiiao'te"' .setsha'ni'se' 'i " Wii'hen'ro"' ne' Ilic kiml of thou it fearest?" He it said thf thou thing '* Okaraken'ni' onen'ifi' iio'k' ha're' o'ksennonto""' it rock aiirl ait;aiii it deer " It white-grained (yelldw ehert ) i'kt^'ro' e"'s iie' I think custom- the arily ion'kie"-tc' one me would strikf again iaki'he'iiVte' I wouhi die at once Flint: lice, Crystiil) ona'kara its horn Ta', c'tho'iie' ne' dji' tlu- when' So. at that time wa'hatkat'ho' he it saw te'hotawefi'rie lie traveled >""te'." I>erhaps." ne' Oterofini'Ti' to'ka' tile It Saphug if Ranen laie it stone lies ne the ckaraken'ni' wa^'tra^kwe' e"'s it white-grained (flint) e'neke"' wa'ha're"" no'k' up higli he it iilaeed and no ni also ne the he it Iilaeed up ne' wa'hatk.at'ho" wa"'trri'kwe" e'neke the he it saw- he it pielied up o'skefjnoiito" it deer eus- omarily ona'kani' its horn he it pieked up up higii itrha're"'. he it jilaced up. 1 2 3 5 t! 7 8 9 Ta' a , ne the kfi'tr the marsh, he there l)r()ke stalks of tlie sedge called "it- ciits-a-persoii." Then he came thence on a run to the lodjje, and then said: "Sapling-, I now kill thee," and then struck him hlows with the stalks he had brought back. So then they two now began to light, the one using the stalk striking tlie otii(n- blows. But after a while Tawis- karo"' beeame aware that his blows against Sapling did not cut him. Whereupon h(> then darted out again, and then w(>nt to get this time the sjjike of tlie cattail tlag. So then, as soon as he returneil, he rushed at Sapling and struck him t)lows. Again his Ijlows failed to cut liim. Then it was thatTawiskaro"" thnl, and then Sapling pursued him. Now, of course, they two ran. In every direction over the entire earth they two ran. So whenever Sapling saw a yellow Hint stone or a deer horn on a high place he would customarily seize it suddenly, and would hit o'sa kenta'ke" niia''hatak'he\ e" ia"ha'ia"ke' ne' it marsh on so there hu ran. theri* tliere he it ll iako'hrc'na's it one euls o''hontc". E"tho'ne it liere Kaweiini'io" S(» snim as At thai time e'th ther( tliere he it cut off neiT e"' tonta'hatak'he" dji' rotino""'sot( now (here a^aiu liither when a^aiu liither he ran IheirloMsc stands. o Oterontofini'a" ■' It SaplinK nen wa Kon no . now I thee kill." sha'ha'wf. Ta', So, sa'rawe' e"tho'ne" waiu'u'i-o" again he at that he it said: arrived time Ne' kfi'ti' wa''hoie"'ta'iiio"" ne o''honte' w The so then he him strnek the it herb tin ne again he it bronght. shiiiia'wi' nen now he him struek repeatedly wa''hi" waiiiateri'io". verily (hey two fought ne'nc" o'iiontc" it herb the that w;i'hoie"'ta'nio"". he him strnek re- peatedly. i;V' nc"'-ke"'' not No'k- And Ihe IS It that after a time teka'hre'na's it it ents sa'haiake""ta'tci" again he went out snddenlv ne the kfi'tr so tlien non wa this time ne so, let it he made plain verily, that thou didst complete this earth. He added: "At our two backs, at a distance, there is a range of high luountains of rock which is in appearance like a wall, so perpendicular are the rocks. Hither must thou move them close to thy body. If. perhaps, thou art able to do this, it will be certain Ne' ka'tf ne' Oterontonni''a' e"'s ne' dji' te'hotawen'rie. The so then the e" wa'ho'ke' there he him saw It Sapling eiistoni- arily oiTkwe'. Wa'hen'ro"' Hv it sail! lie man-being (is). ni*satieiv"*hri'tie'r' Ta'hari'hwtVsera'ku' -SO thou fjiifst about He answered doing it?" Oter<)ritonni''a' It Sapling: ••What shaia'ta" wa'heiiro"": lie it said: the he one person (the other I 'Sewakatke"'se"ha'tie'. Katoke"'-ke"" ni'io't ne' wako"-hwcrulii- " I it eoDie again viewing. Fnelianged is it so it is th a'tato"'." Ta'hari"hwa"sera'k()' ne' extant." He answererl tlie Oterontonni":V It Sapling I it earth liave caused to be wa'hrMTro"": he it saifl: " Iori'hwane"hra'kwfi"t w;i''hi' ■■ It matter is marvelous verilv I a'se'ke"" because I (it is) Tonta'hata'ti' wa'"hr waks"o"" verilv I liave fin- ished it ne the lie the dji' where here it is iu\satiere"*hiVtic\ so thou it rome.'^t doing, io"iiwrMldjia'te\" it earth (is) present." Theiu-e Again be replied ne' the shaia'ta" wa"hen'ro"": '■la''te"". I"' se"' e one person lie it said: " Not at all. I in- )ther person I litis) deed -wako"'hwendjis"o"'." E'tho'ne' ne' Oterontofmi"a' tonU'hf'iTro"": I it earth have finished.' At that time the ■Niiie^'nio". kia'a'.sa", kato'kc"'ne" ' So there now. come. let it be shown It Sapling a'shl'ke"- if it may l)e again he >-nid in reply: to'ke"ske" i'.s truly thou It IS e sas o ne ke thou it mayst the here liave made it is nonka'tr e*' the side of it there io"*hwend]ia'te\' it earth is present." Wa'hen'ro"': He it said: ■ Tson'ni '"At our twci baek{s) there it where stands out tiionontata'tie' otsten'riV o'neke"" tiiot'te' dji' there it mountain it rock high extends along ni'io't ne' dji' tewa'.so""tote' e" niiottakwaiV'sio"' ne' dji' so it is the where it is a standing thus .so u is vertii-al the where wall teiotsten're'. Ka'ro' tciiftak'ttV e"teskwi"te\ To'kiV e"skwe'nr it rock is present. Hitl thy bodv beside thou it shall move hither. thou Shalt be able to do it 9 10 11 12 13 14 334 IROyUOIAN COSMOLOGY [ETH. ANN. 21 that thou didst indeed complete this earth: if thou wilt only speak, tellinsi' that mountain range to move itself liitiicr.'" He added: "Now do it then." Thereupon the othei' person said: "Thus it will, I think, eonie to pass."' Then he called out, sayino-: "Come thou, yon mountain range, move thyself hither. Do thou stand beside my body." But the mountain range remained there; the mountain was still there unchanged. It did not move thence. Sap- ling spoke and said: "There, that is exactly what I have b(>en say- ing, that thou hast not established this earth." The othei- person again i-eplied. saying: "Well then, let it become evident, if it be true, that thou hast establislied the earth. Come then, do thou move that rock mountain hither.'" Sapling replied and said: ■"Thus then will 1 do." Thereupon he called out to the range of mountains. He said: "Come, move thyself hither." Then, verily, it moved itself to'ke"ske'. ki". truly, I think. wsfhr verilv i'so' so"*hwendjis"o" thou it is thou it earth hast finished. Ne' The OR' just ne' the onte'sata'tf ne' ka'ro" aofitont'kwi'te' ne' thoi'ke"' ionontata'tie"." hou shalt speak the hither it itself should move the Wa'hen'ro"': He it said; ■ Nefi' • Now ka'ti'." SO then." E'tho'ne' At that time that it is wa"hr verily it mountain ex- tends along." ne' shfiia'til' the he other per- son (one he body.) nisenon'tate' ka'ro' there thou art a hither standing mountain 10 11 12 18 14 wa'hen'ro"': " E"', ki*', ne"ia'we"'ne\" E'tho'ne" ne' he it said: "Thus, I so it will come to At tliat time the think. pass." ia'hata'tr wa'hen'ro"': '' Hau'', thoi'ke"* thither he he it said: "Come, that it is spoke kasat'kwi'te'. Kia'tak'ta' e" te'sta'ne'." No'k' e" tiionon'tate' hither do thou My body there do thou stand." and there thereitmonn- thyself move. beside tain stood kato'ke"' ne' ni'io^t ne' e'' tiionon't:lte\ la" ka'ro' tetiotkwi'to"'. unchanged the so it is the there there it niouu- Not hither it itself lias moved. tain stood. NeiT wa"hr ne' Oterontonnr'a' ta'hata'tf wa4ien'ro"': "Ta', Now verily the * It Sapling thence he he it said. "So, spoke ne' wa"hr cika'to"", • Ia"te"' se"' wa"hf i'.se' teso"'hwendjis'V\" the verily wherelhave Not at all in- verily thou thou earth han, thou wilt consent to it that I may live, I will then ever (!ontiime to aid thee. I will protect at all times thy people who are to dwell on this earth." Sapling replying .said: "Truly it shall thus come to pass. Mask shall mankind ever call thee, and also (Jrandfathei-." Then, verily, during the time that Sapling was again traveling to kasat'kwi'te'." E'tho'ne" ka'ro' tont'kwi'te'. Raia'tak'ta ra'shoTi'- hither (It) thou tliyst^If At thai tinu- hither it itself moved. His hody heside his 1 luove." ne' e" wa'tka'ta^ne' ne' dji' ionontata'tie'. Wa'ho'so"nie""to"'- baek there it stood the wliere it mountain ex- It liis shoulder blades 2 at tends alonp. grazeti sere' ne' dji' teiot.sten're'. F^'tho'ne' ne' Oterontonni"'a" tlie where it rock has set At that time the It SapliiiK r» up. wiX'hen'ro"': ''Nefi' te'satka'r'hute'ni'. LVsatkat'ho' ne' dji' he it said: "Now do tliou thyself turn Thither do thou the where 4r around. look niionontata'tie'." E'tho'ne' neiT wathatka'riiate'ni" taiino""' there it incMnitjiiu stands ,\t that time now he himself turned around and 5 up aloUK."' wa"tiotstenro'ie"'te" ne' ra'niofi'ke" tiiiino""' wiVha'nionsakaren're' it him roek struek the his nose on and his nose beeame awry (J e'tho'ne" tethota'tr wa'hen'ro"', ia'ke"": at that time thenee he spoke he it said, it is said: 7 "To'ke"ske' WiViif i'se' .sa'so"' ne' dji' io"''hwendjiri'te". la" "Truly verily thou thou it hast the where i I earth is present. Not 8 it is finished i" te'ke"'. To'kat ka'ti' e"'sathon'tate" ne' idvon''heke' I it is. It " .so then thou shall consent the I should live '.) e"koriienawa'se"heke' kti'ti'. E"tekhe"nhe"hatit'''seke' ne' .soilkwe'ta' I thee will continue to aid so then. I them will go about protecting the thy people 2.0 ne' e"ienakere'nionke' ne' dji' io"'hwendjia'te'.'" Ta'hata'ti' ne' the they shall dwell in groups the where it earth is present." He spoke the 11 Oterontonni"'a' wa'heiTro"': "To'ke"ske' ki"' e" n(''>"ia'vvt"'""ne'. It Sapling he it said: "Truly. I thus so it will come 12 think. to pass. Akon'wara" ne' on'kwe' e"iesana'to"'''khwake' neiT tii'hno"" It JIask the mau-lieiug they thee it will use to indicate now anil |3 (human) onkwa'sot'ha' o'ni'." our (Grandfather also." 14 Ne' ka'tr wa"hi" ne' Oterontonni"iV ne' dji' na"he' wa'thata- The so then verily the It Sapling the where it lasts he traveled 15 na' ne". Ta' that one the that. So, 336 IROQUOIAN COSMOLOGY [eth. ann. 21 inspect anew the things that he liad finished on this earth, then lie saw anothei- iiiah' man-being. He addressed him, saying: "What art thou doing on thy way?" The other said: "It seemed that it became necessary for me to see thee." Sapling- replied: "That is undoubtedly true." The other person answered and said: " I desire that thou shouldst consent to permit me still to live. If thou wilt then consent to what I say, 1 will give assistance to thee; I will watch over their bodies, and 1 will also give them life and support and, moreover, I will continue to defend mankind, whom thou wilt cause to dwell on this earth which thou hast completed." Replj'ing. Sapling said: "Let me see what kind of power thou hast." Thereupon the male man-being, whose name of old is Hi'no"' [Thunder], started upon a run and went up into the clouds. Now, verily, rumblings were wen'rie" ue'ne' shotke""se"ha'tie' ne' dji' iie' ho'sa'an"ho"" ne' the that again he it went about the where the he them made the viewing dji' io"'hweridjia'te' e" ka'tf o'isV ne' ron'kwe' wa'ho'ke"'. where it earth is present there so then other the he man-being he him It is (is) saw. E'tho'ne' wa''hi' ne' Oterontonni"a" wa'heii'ro"': "O" *> .\t that time verily the It Saphng he it said: "What is it 1 2 11 13 14: nisatiere'"ha'tie'r' Wa'hen'ro"' ne' shaia'tii": "Wa'tewakato"- just thou art going about Heitsaid the otherperson: "It mebecame necessary doing?" for, 'hweiidjio^'se' ki" ne' akofi'ke""." Wa'hen'ro"" ne' Oterontonni"a': I the I thee should Heitsaid the It Sapling: think. see." "To'ke"ske' wa'^hi"." Tonta'hata'tf ne' shaia'ta" wa'hen'ro"': "Truly verily." He spoke in reply the olher per- heitsaid: son "I'ke're' a'sathon'ttite'-ke"' ne' ako'n'heke\ To'ka't ka'ti' 7 "Jitdesire thou shouldst con- eanst the I live .should. If so then sent to it thou .sathon'tato'"' dji' nii^ho'te"' ka'to"' e'^konie'nawa'se'. E^kheia'- ^ thouitconsentest where that kind of I it say I thee will aid. I their bodies to thing ta^niko"'ra're"' ne' o'lif ne' e"tekhe"nhe' nen' til^hno"'' e^kheia'- y will watch over the also the I them will protect now and I them will taken'he""hake" ne' on'kwe' ne' e":sheiennak'eratste' ne' dji' 10 continue to aid the man-being the thou them wilt cause to the where (human) dwell io"'hwendjia'te' ne' dji' wa'so"4iwendjis'^a'/- Tonta'hata'tf ne' it earth is present the where thou earth hast completed." He spoke in reply the Oterontonni"a' wa'hen'ro"': ''To', ka'ti' katkat'ho' ne' dji' -L^ It Sapling he it said: " Well. so then let me see it the where nisa'shatste"'sero'te"'r' E'tho'ne' ne' ron'kwe', Hi"no'*' ni*ha'- thy kind of power?" At that time the he man-being. The such (is) Thunder .senno'te"' ori'hwakaion'ne'*ha , wathtl'ru'tate' e'neke"' niia'ha're' hie name in the manner of the he ran high there he went ancients. HEWITT] Mi>HAWK VERSION 837 hetird: it tiuiiuU'red in tiie clouds, and lio-htnini;s were also emitted, and moreover many flashes shot forth, seemine- as thoiii;ii only one from their rapidity. So then the man-being descended again where Sapling was standing, and he said: '"Now assuredly thou didst see what kind of powt>r 1 have." Sapling, replying, said: "It is true indeed that thou art al)le to do just as thou didst tell m*^ not long ago." Then lie continued: "Art thc)U aide to cast water hahitually on this earth as the summers coined" The other answered, saying: "lam able to do so." Sapling said in reply: "So then let me see how thou wilt do this." The other person replied: " Yo"; so lie it." Now he again ascended on high where the clouds are present. Now then again it thundered, and besides, the lightning tlashed, and the clouds otsa'tako"'. Nen" wa'"hi" wa"tio"to""hri'rere" ne' otsa'tako'". i it cloml in. X.iw \erily it rumblL-rl tlif it floitii in, wa"ka'we"i'e" ne' o'ni" ne' teweiinere'kara'iiwav-. nen' tii'lino""' ^^ it si>i)ke tlR' also tlif it li^litenud I it winliL'd I, ii(iv\ and w;i"ote"serontie"'sero"", nakwif o'k' sha'ka' ia'hoiTni". Ta'. 3 it shot stnikcs repeatedly. the very cmly it i> lliere it made it. Sn, 4 o'tho'iic' ih'mT t(>rit!rh:its'in''"'t('* iie' iTnl'kAvf. r"' sti'rawe' tlji' (it Iliat liuu- in>\v lie Htiain cjimi' 'lowii the lie nijiii-ln-int,'. ilu-r«- JiKJiin lie wliert- arrived iioii'we' lie' Oterontonni'Ti" ur'nite". nen' tuimo""' wtVhen'ro"': placo the It Sapling jiisl lu- im'W iiinl \u- it sai kind of powt-r lisi." Tuntjriuitu'ti' ne' Otero ritofmi'Ti" wu'hen'ro"*: ■*To'ke"ske' wfi'^bf j Hc" spokr in r<'ply the It Sapling lit.' it said; "■Truly verily sakwe'nio'" ne' e'' ne"*'siere' ne' dji' nu'ho'te"' wfiVsekhro'n" ^ thou art able to tlie tliii- vn tliou wilt the wlien- ituit kintl oi thoii nie did^t lell do it d.. it Ihiim i\v' <)"'w:Vte]\" No'k' ion.sa'ho-n'ro"': " Siik\ve'nio""-ko"* ne' ^ the not Ion i,' ai^o," .\iu\ further lie it said; ■■ Thou art aide is it the just now to do II e"'.strhnekoritie'sek(*' ne' dji' i<)"ii\v(''rKljiji'te' ne' dji' -. thou shalt east water the w here il earth is present tin- w here hahitimljy \v:ike""nhutt^'ni()"' T' Tontirluitu'ti" ne' siiuia'ta' wa'iien'ro"': it .summer is present He spoke in reply Ihr uther person he it said j)Iurally?" *' Wfikkwe'nio"'." Tufitaiien'ro"' ne' Oterontonni'Ti': "To'.. . .^ "1 it am able to do." He said in reply the Itsapliny: 'Well. ~ ka'tr katkat'lio" dji' ne"''siere\" Tofita'luita'tf ne' slifiia'ta' so then lit me see it w luri- so tlioii it u ill He spoke in re]»ly the one he per- ^'-^ do." son (is) wa^hen'ro"': **Io''.'" E'tlio'n*'' neii e'neke'" niionsa're^ dji' he it said : '-So be At that now hitili there asain where it." lime he went non'wr* tiiotsa'tare'. Nen' a're' \va'"lii' saka'we're' nT'iT -, ^ the place there it cloud Now aKaiii veril\ again it spt)ke now is present. ■21 ETH~03 '2-2 338 IROQUOIAN COSMOLOGY [eth. ann. 21 became thick, and hesidew this they became biacli. The!i it came forward, from the sea did it come over the dry land, raining as it came. It was marvelous as it came along. Then of course th(> rain passed. Then he again returned to the place where Sapling was moving about. So then Sapling spoke to him, saj'ing: ■'AVhatthou art able to do is satisfactory. So it will indeed come to pass. It shall follow closely the course pointed out in thy request. So now, indeed, it will l)e thy duty to travel continually, for it was thou thyself that requested this. Do thou not then ever fail to do thy duty. Thou must, of cour.se, ever be vigilant; it' at whatever time it be there come dangers to the lives of men because great serpents move from place to place in the depths of this earth and also in the sea; if it come to ta'hno""' tewe,nnere'kara"hw;i's neii' tii'hno""' wa'ke"tsatate"s"ha"ne' •^ tind it lightened now and it elriud became tliielv (it winks) nefi' tii'hno"" wa'ka'hon'tci'ne'. E'tho'ne' neiT tofrten'tr -^ now and it Itlael; became. At ttiat now tiience it time started kaniatara'ke' takaie"'ta''kwe' o""iiwendiiathefi"ke' noiita'we' iokeiino- o '-> it lalie on it entered it dry land (tn thence it it moved thereby came ro"'ha'tie'. lone'hrakwa"to""ha'tie". Ne' ka'tf wa"hi' e"tkenno- •X raining It goes along niarvelously. The so then verily it along. ra'sero"hetste'. E'tho'ne' nefi' e'' sa'rawe' dji' non'we' '"* rain pa.ssed. .\t that now there again he where tlic place time arrived ni"rc'se'' ne' ()terontofini"'a'. Ta', e'tho'ne' ne' Oterontoilni"';!' t* he is going the It sapling. So, at that Ihe It sapling about time tethota'ti' hawen": "•Tkriie'ri' ne' dji' ni'io't ne' dji' * thence again lie it said : "It is proper the wheri.- so it is ilie where lie spoke sakwe'nio"". E"' ki"' nt>"ia'we"'ne" e"tioiane"'iiawe' ne' dji' " thou art able There, I so it will it manner will follow the where to do it. think. happen oi it ni'io't ne' dji' wa'seri'hwanon'to"'. Nefi' ka'ti" wa'"hi e" ^ so it is the where thon matter hast Now so then verily thns requested. ui'se" ne"io"'to"" dji' tr^""satawf'ririe"hake', ;i'se"ke"" i'se' wa"hi' 10 the so it will lie- where thou shalt keep traveling because thou verily thou come about. e" ni'io't dji' wa'seriiiwanofi'to"'. To''sa" ka'ti" nonwen'to", 11 thus so it is where thon matier hast Do not -so then ever requested. do it kas:i"seren'no"'te\ E"'.se'niko""rarake' wa"hr to'ka kat'ke' i^ tlioii be remiss. Thon it shall watch evpr verily if some- time teioterie"'tha'ra't:vne' ne' on'kwe' dji' iako'n'he\ aVse'ke'"' lo it IS mind-entariKliiiti ilie inanbeings wliere they are becau.se (human) living. teionatawen'rie" o'niare'ko'wa' ona'ko"' ne' dji' io"'iiwendjia'te' -'■'* they do travel it great -serpent in.side the where it earth is present no'k' ho'nT ne' kaniatara'ko". Ne' \vri'"hi' ne' to'kfft kat'ke', -*-'^ and also the it '^ea in The \erily Ihe if some- lime MdHAWK VERSION tvsd pass that at .soiiic lime these "ivat serpents desire to seize people as they severall.y travel from phxce to place, thou must at oiiee kill such serpents, and when thou killest them, they will l)e that on which thou shalt feed. Other animals also, equal in otkon orenda [mal(>lic magic power]" to these, all such shall fare like them. Thou wilt ever have these to watch — have these as thy adversaries. Now then, of course, I have tinished this matter. Now then such is the otticti thou hast assumed. Mankind will name thee "'Our Grandfather- whose-voice-is-customarily-uttered-in -divers-places. ■■ Then, inde(vl, they two parted company. There the legend ends. ne' oMiiare'ko'wa" e"we"'re" the it serpent great e"iakc ne tin- on'kweiuj'ku"" nc' Iteople liie .Koie na it it will it one will (le^ire it seize dji' te"iakotawenrie''h;lke" i'se" iokofita'tie" e"'seri'io". no'k' ne' wliei-e they \\'ill keep traveling thon it follows at timu it slmtt jind (Ik about once nen' e"'seri'io' ne" i'se" e"son'he'kwe""hake thou it slinlt kill. now thou it Shalt kill Tekontiia'tate'nio"" that thon thou slialt eontinue to li\e Tliey (z. ) bodies have sev- onr it is thereby. erally dilTerent o'ni" ne'ne' sha"teionnat'ko""se" " akwe'ko"' ki"' sha"te"io'to"'iiakt>". alike so it shall coiilitule to Ije. te"'sewa'hnio'take". \ e shall be adversaries liabituallv. also I'se^ the that na Thou the that NeiT Now eqtiallv thev are otkon it all. 1 think. ne" ('''"'sateri'hwaii''nni"'hake" ne' that tliou thy task shall liave il Ihe one habituall.v ka'tf wtViii" wa'keri'ho'kte"". Nt^iT s(i then verilv I matter have eiuled. Now ka'ti so then ni .se e the thus thou ni'io't dji' wtVsateri'hon'te"', Ne' oii'kwe" e"ie.sana'to"'"kliwaki Ko It is where thou it duty art eharged The luan-being with. ihnman) ne' "Raksot'ha' ne' Raweiinota'tie'se"."' the they shall continue i. name tliee the ■■He my grand father is E'tho'ne" wa'"hi" nen' .Vt that verily now time E'tho' nika'kares. There so it legend is long. His-voiee-gops-about souiuiiug. ■ ton.sakiatekha">i" they two separated. 8 9 10 "See p. 224 ami Orenda ami a Dufinitioii »i[ Rfligiou, by J. N. B. Hewitt. Am. .\nthropologisi (N.». ), vol. 4. p. 33, 1902. CUREAU OF AMERICAN ETHNOLOGy TWENTY-FIRST ANNUAL HEPUKT PL. LXIV WILLIAM HENRY FISHCARRIER, A CAYUGA CHIEF lAGE 88), CANADA BUREAU OF AMERICAN ETHNOLOGV TWENTY-FIRST ANNUAL REPORT PL LXV ROBERT DAVID ' GADJI-NONDA'H E' ', A CAYUGA CHIEF, CANADA Bureau of American ethnology TWENTY-FIRST AfgNUAL REPORT PL. LXVI l^ro WILLIAM SANDY, WILLIAM HENRY FISHCARRIER, ALEXANDER HILL, ROBERT DAVID BUREAU OF AMERICAN ETHNOLOGY VENTY-FIRST ANNUAL REPORT PL LXVIl WILLIAM SANDY .BORN FISHCARRIE Ri, CAYUGA WARRIOR, CANADA BUREAU OF AMERICAN ETHNOLOGY TWENTY-FIRST ANNUAL REPORT PL. LXVIII JOHN BUCK, ONONDAGA CHIEF AND FIRE-KEEPER, CANADA BUREAU OF AMERICAN ETHNOLOGV TWENTY-FIRST ANNUAL REPORT PL. LXIX WILLIAM WEDGE, CAYUGA HEAD CHIEF AND FIRE- KEEPER, CANADA INDEX AaltA iralt'mity.cen'monios celebrated by. _.■• ' Abbreviated katcina dances, description of r>t] : fraternities taking part in 2'^ i See Soyohim kateinas. Aliote. appearance of, in Paliiliikonti n2 ' in Powamii festival 'M^ ' description of 9^i Ahiil. advent of, in Powamu festival 'AS-'Art common derivation of Ahiilani and 12'J description of. in representations of Hopi kateinas G7 ( identity of. with Tawa \vu«itaka 28.122 ' wilii Wiiwiiyomo 2S participation in Powamu festival t>y.,. tw regular appearance of 17 I relation of, to the Kateiua elan 65 ] resemblance of. to Pautiwa 59 | similarity of acts of. to those of Pan- ! tiwa 2(; j Ahnl katcina. substitution of, fur Ahiilani. 122 ] Ahiil mask, resemblance of, to tliat of Wii- | wiiyomo 05 | Ahiilani. appearance of, in Soyalnha 24 j common derivation of Ahiil and 122 ! connection of . with sun worship 122 , description of 121, 122 ' personation of sun god by 21 Soyal katcina. derivation of 124 , substitution of, by Ahiil 122 ■ Ahvilti. derivation of Ahiil and Ahiilani from 122 Aiwahokwi. identity of 20 ! Alaska, lictd work in ix, xii Algouquian dialects of Nova Sc(*r:a and Cape Breton x i. x x i v Algonquian languages, comparative vocab- ulary of XI, XXIV Alo mana, derivation of 125 description of los, 1U9 Alosaka. derivation of 125 i description of 121 | Hopi germ god 24 i Sec Muyihwu. Alphabet used in spelling Hopi names 126 \ Altars, absence of, in buffalo dance ;io ^ in Pamiirti 26 in Tawa Paholawu 31 in winter Lakone Paholawu 89 appiearance of. in Hopi festivals 57 in house of the Patki clan 29 in Pamiirti festival 2S in representationsof Hopi kateinas. 2S ; in Soyaluna 25 , Page Altars, use of, in Hopi festivals 55, 5t; American aborigines equally divided in culture stages xxii Amulet, appearance of, in pictures of Hopi kateinas 101 Ana. derivation of 125 Ana katcina manas, ceremonial grinding of meal by 49 Ancient-bodied, a female man-lteiug in Iro- lraniatiza- tion of growth of corn '.i:i in picture of the Nakopan hoya 117 dance of, in Paliiliikonti 50 introduction of. by J*atki 15 probable derivation of, from Patki dans 94 public dance of, in Walpi i)laza 54 resemblance of, toZnni Kokokei 94 Anya manas, similarity of masksof. tothose of Soyal manas 21 resemblam-e of nmsksof. tothose of Sio manas 107 Apache kateinas among Hopis 17 AjK' in Iro(|uoian cosnuilogy 214 Argentina, lield work in ix Arizona, tield work in ix.xi, xviii Armor, find of European X Armstrong, .lolm, annalist _ i;',7 842 INDEX Arrow, appcuraiiuc (►f, in iiictures of Hopi katoinas r>l . lifl, fi9, 72, 76. 76. 78, 81. S2, 90, 91, 98.99. 103, ]Ofi, 108,110, 111, 113 use of. by Hopi katt-ina^ 85. 8(3 Arrow clan. .'^Vv Pakab elan. Artificial flowers, appearance of, in apparel 'if Hopi katcinas 8.^ A^a clan 61, 02 affiliation of. with Zniii 29 celebration of advent of katcina.s of, in Pamiirti ■')7 dramatization of return of ancients of. 16 house of, display of masks in 28 entranceof Pamiirti procession into. 27,28 introduction of East mesa Natackas into Tusayan by 71 katcina return dance of the 62 Kokopelli introduced Ijy 80 origin of 20 participation of, in Pamiirti ceremony. 21 representation of return of ancients of. 20-29 Atocle, derivation of 71, 12o description of 75. 70 participation in PowamCi festival by... 07 Aurora Borealis, a man-being in Iroquoian cosmology 150,17 Avatc hoya, appearance of, in connection with Humis katcina, in Pamiirti. Awatobi. certain monsters derived from... germ god of introduction of Owakiilti into massacre at people of, migration of, to the Middle mesa representation of Deer katcinas from .. See Pakab elan. Awatobi maid, birth of child bv 2, 175 71 38 58 74 104 103 10-1 meeting of Alosaka with 121 Awatobi Soyok taka, derivation of 71 description of 7-1 participation in PowamCi festival by ... 67 Awatobi Soyok wiiqti, description of 75 participation in Powami"i festival by... 67 Aya. de>^cription of 114 Aztec picture, suggestion of. by picture of Kwahn 77 Badger clan, connection of, with Pamiirti . 27 mask used in personating Nakiatcop possessed by SQ See Honani clan. Badge. See Tiponi. Bandoleer, appearance of, in pictures of Hopi katcinas 91. 97-99, 104, 106-108, 111, 120 Barbarism characterized by male de-scent., xxi Bars, symbolic use of, in decoration of Hopi katcinas 75 Barter katcinas. distinction of, from Huhuan 83 Bartlett. J. R.. Seri vocabulary obtained by. xxv Basket, use of, by Hopi katcinas 73,74 in distribution of beans in Hopi cere- monies 70 in Lalakoilti festival 58 Basket dance. Src Lalakofiti. Basket dance of Rain-cloud clans 22 Basket dances, Hopi 22, 23 Page Basket plaques, appearance of. in pictures of Hopi katcinas 122 use of, in Slasaiu'i ceremony 37 Basketry, Hudson collection oi xxxiii Beak, appearance of, in p ctures of Hopi katcinas 67, 78-80 Bean, a female man-being in Iroquoian cos- mology 174 Bean katcina. Sec Muzribi. Bean-planting, mention of 22 Sec Powamu. Beans, appearance of, in pictures of Hopi katcinas 68. 101 in Hopi ceremonies 31,39,70,81 Bear, a man-being in Iroquoian cosmol- ogy 174. 303 See Honau. Bear clan, introduction of katcina by mem- ber of Ill Bear family of Hano. mask owned by 112 Bear family of Walpi. similarity of mask of. to that of Ke Towa Bisena 112 Bear katcinas, personation of. in Hopi fes- tivals 41 similarity of symbolism of, to those of the badger 95 Bear paws, appearance of, in pictures of Hopi katcinas 95. 112 Bear skin, appearance of, in pictures of Hopi katcinas 112 Beard, appearance of, in pictures of Hopi katcinas 72, 84, 80. 88, 99, 110-112 Beast gods definition of 135 Beaver, a man-being in Iroquoian cos- mology 174, 202, 287, 315 Bee, imitation of. by Hopi katcinas 81 Beings not called katcinas, description of. 118-121 Beings, primal, in Iroquoian thought 135 Bell, appearance of. in pictures of Hopi katcinas 89 ringing of, in Hopi festivals 37 use of, by Hopi katcinas 77 , Berendt, C. H., Mayan studies of xxvi Bird calls, imitation of. in Hopi festivals.. 43. 49, 88 Bird dance, performance of, in Powamil festival 25 in Soyaluna festival 25 Bird effigies, appearance of, in Hopi festi- vals 49, 88 Bird's head, appearance of, in pictures of Hoi>i katcinas 77 Bird tracks in Hopi katcina pictures 87 Birds,imitationof flight of, by Hopi katcinas. 78 personation of, in Powamu 32 pictures of, in Hopi festivals 41,42 representation of. by Hopi katcinas 79 representation of, in Hopi festivals 47 representation of sun bj' 122 representation of sun god by 24 worship of 29 Bison, connection of Calako horns with 110 imitation of hunt of, in Hopi festivals . 31 Src BuiTalo: Mucaias. Bittern, a man-being in Iroquoian cosmol- ogy 179, 285 INUKX 343 lid .SI ■J. Hi. !T Page Bluok Bass, a man-being in Troqnnian ens- mology — '^ Blanlift, appearance of. in llopi liateina lepre^entations worn reversed by Hopi kaleinas nse of. in Hopi festivals ... S7. JO, Blindness, assumption of, by Sumaikoli — '.)0 Bluebird In Iroquoian cosmology :'■! 1 Boas, Franz, new Chinook texts of x.NVii Body of Zephyrs in Iroquoian cosmology . . •^')n Bogies, occasional visits of, in Walpi I'o- wamfi festival "1 Bow, appearance of, in pictures of Hopi kateinas (il , 72, 76, 79, SI, .S2, 90, 91, 9S, 99, IflS. 100, 10.1, 111,11a nse of, by Hopi kateinas 7.S. .si; Bowls, appearance of. in pictures of Hopi kateinas *a Kfd;le. common design in modern V'< Bows and arrows, distribution of. in Po- wamd festival 31 Bread, imirriage, reference to 2iB,2i;4 Breath, as a source of conception 16" n.se of words meaning, to represent spirit power 1.^ Bridge of stone in Iroquoian cosmology ;U2 Brinton, D. G., Mayan Dictionary trans- ferred to Bureau by xxvi.xxvii Brush. apiH-arance of. in pictures of Hopi kateinas 93 Buck, .lohn, Onondaga chief and fire- keeper, annalist i:iO Buckskin, appearance of, in pictures of Hopi kateinas.. 00.98,102,108,111,121 decorative use of, in Pamiirti festival .. 28 use of, in apparel of Hopi kateinas 72, 73, 79. 8.5, SO, .S7. 94 in making war implement for Hopi kateinas 90 Buckskin ball, appearance of, in pictures of Hopi kateinas 116 Buffalo. .S'cc Mucaias. Buffalo dance, appearance of Mucaias mana, in 92 i'elebralion of 21 desi-riplion of, in PaliiUikonti festival. 43 origin of 31 significance of appearance of eagle in. 67 Woe katcina represented in 00 BufTalo maid, sun symbol worn by 93 Sfc Mucaias mana. Buffalo shrine, offerings placed in, in li'Uf- falo dance 30 ButTalo skin, appearance of, in representa- tions of Hopi kateinas 73 replacement of, by sheepskin 92 use of, in apparel of Hopi kateinas 73 Buffalo sun ceremony, derivation of Calako masks from tribes practising the 1 10 Buffalo youth. See Mucaias taka. Buli clans, introduction of Owakiilti from .^watobl by f>S Buli manas, appearance of, in butterfly dance .58 derivation of l--'' description of 119, 120 Page Bulitikibi, description of 58 Bull-roarer, appearance of, in Hopi festivals 30 in pictures of Hopi katciinis 97, 120 use of, by Tcolawitze 61 Str Whizzer. Butterfly dance. ,svr Bulitikibi. Butterfly maids. Sn- Bull manas. Butterfly .symbols, appearance of, in Hopi pictures 90,92,106,119 Cactus, appearance of, in picttires of Hopi kateinas 106, 112, 113 ( 'actus katcina. .sVc Vnna. Cactus maid, association of, with Cactus katcina 1^3 Cactus tongs, appearance of, in picttire of Yuna mana 113 Caiastaeana, appearance of, in Pamiirti ... 27 derivation of ^-^ description of picture of 60 difference in designs of, and those of Hntutu 61 Cakwa Cipikne. .S>c Cipikne. Cakwahonail, description of 95 Calako, identity of, with Macibol 87 nasks of. 28 identity of, with those of the s\in... 28 similarity of ancient masks to — 109,110 use of, iu Pamiirti festival 65 personation of, in Paliiliikoiiti festival. 49. .50 sun gods personated by HO Calako horns, connection of, with tho.se of the liison 110 Calendar, Hopi ceremonial 18-24 California, lield work in i^ California tribes, social system of, based on language ^"X" Cape Breton, et hnologic studies in xi Cardinal points, animals belonging to 25 colors of, corresponding to those of rain- cloud symbols x,47 representation of, in pictures of Hopi kateinas 163 worship of lire god at 96 Caribbean art, studyoftheimportatiou of. x. xiii Catawba dialect recorded as a type xxiv Cebollita valley, N. Mex., ruins of dressed stone in xviii Cedar, appearance of, in representations of Hopi kateinas 65 use of, in jncturesof Hopi kateinas 122 Cedar bark, use of, as hair, in dress of Hopi kateinas 86 as torch carried by Tcolawitze 61 in Hopi festivals 96 in Sumaikoli festival 96 Central America, ethnography of ... xxiii.xxiv Ceremonial days in Hopi elaborate festivals. 20 Ceremonies, appearance of kateinas in lo personation of gods in 13 Chavero, Alfredo, work of, concerning sym- bolism 13 ('hecker, decorative use of, in Hopi pictures 83 Cherokee, the, myths of xxix Cherry, wild, in Iroquoian cosmology 282 Chevrnu. appearam-e of. in symbolism of Wue 66. 67 :->44 INDEX Page Chevron, in Ilopi pictures 77,79,101.119 Chicken katcina. introduction of, among Hopis 17 See Kowako. Chief's badge in pictures of Hopi katcinas . 76 Child-flogging, ceremonials of. at Walpi and Hano (i9 Children's dance. See Wahikwinema. Chipmunk, representation of, in Hopi kat- cina masks lit; stripeson.in Iroquoian cosmology ^53 Chipmunk katcina. Sec Kona. Chorus, appearance of. in buffalo dance 30,31 in Hopi festivals -44.48,77,93 in pictures of Hopi katcinas 88 Cipikne. description of picture of 60 personation of, in Pamiirti 28 representation of. in Pamiirti 27 Cipomelli. description of 104 Citoto, appearance of, in Paltiliikonti 52 description of 95 Citulilii, derivation of i2r) description of i07, 108 dressed like Hopi Snake priests 108 Civics, primitive, investigated by American ethnologists xxi Ciwikoli. derivation of 125 description of 96, 97 Clan masks, sanctity of 109 unused, description of 109-112 Clans, classification of katcinas by ]8 extinct, Hopi. disposal of masks of 17 introduction of katcinas by i" relation of katcinas to 45 Clay balls, appearance of. in Hopi katcina pictures 115 Clay basket, use of , in Hopi festivals: 107 Cloth screen, use of, in Hopi festivals 41,42 Clowns, appearance of, in Hopi foot races. . 114 in Hopi katcina pictures 76, 78. 83 association of. wilh Piptuka 116 with Wiktcina lie participation in Powamii dance by.. 83,91.92 personation of. in Pamiirti 27 struggle of. with Great Snake effigy 87 See Tcukuwimpkya. Cock. See Kowako. Cold-bringing woman S3., 84 Color, variations of, in katcina representa- t i' "1^ 60. 82, 95 on parts of the body of Hopi kat- cinas 78. so Comanche, derivation of Tiirtumsi from the 99 I Comb, chicken, appearance of. in pictures of Hopi katcinas so Concei)tion, parthenogenetic, described. . 167,229 intUience of, in development of re- ligion 138 Conical tinklers gI Constellations, how formed and named.. 227,228 Cooking ]J0t, appearance of, in pictures of Hopi katcinas 104 Copper implements, aboriginal, collection of \X.\I1I Cfiral. use of, as necklace, in Hopi piclun.-s. 119 Page Corn, a female man-being in Iroquoian cosmology 174 appearance of, in Hopi pictures tls, 69. 82, 95, 98, 102, 106, 115. 119, 122 distribution of. in Soyaluna 24 dramatization of growth of 93 ear of. appearance of. in Hopi katcina pictures 102.122 in katcina representations tiS roasted, in pictures of Hopi katcinas 106. 115 use of, in pictures of Hopi katcinas. 98 in Powamu festival 71 symbolic use of, in Hopi festivals 41 use of, by Natackas 35 in Hopi foot races 114 Corncobs, appearance of. in Hopi pictures, lis Cornfield, imitation of, in Hopi festivals... 40, 42. 46. 47 Corn flowers, appearance of, in Hopi pic- tures us Corn husks, appearance of, in Hopi pic- tures 65, 67, 74, 75, S3, 91. 100-101, 103. 106. 110. Ill, 121 artificial flowers made of S5 use of, as necklace in dress of Hopi katcinas iix) Corn katcina. Sec Kae. Corn maiden, association of. with Hehea .. 73 representation of, by marionettes S7. 88 Corn-planting. >V> PaUillikofiti. Cornstalk, appearance of, in pictures of Hopi katcinas 95,98 Cosmologies not simple but composite 136 Cosmology, Iroquoian 127-339 Coto, description of 89 Cotokinun wCi, derivation of 124 description of 120 Cotton, appearance of, in pictures of Hopi katcinas 43. 59, 65, 70, 90. 92. 99. 102.105, 106, 122 f;oues. Elliott, death of x.xxviii search of, for documents in the pue- blos A', XXII Cow katcina. introduction of, among Hopi. 17 Sec Wakac. Cow's head, appearance of, in pictures of Hopi katcinas lis Coyote. See Isauii. Coyote clan, mask of. See Hopinyu. Coyote spring, location of 84 Creation, signification of, in development of religion 138 Crescent, appearance of, in pictures of Hopi katcinas 75, 78, 80, 82, 9s. 99 Cricket in Iroquoian cosmology 311 Crook, appearance of, in pictures of Hopi katcinas 60, 68, 72. s6 Crosses, appearance of, as decorations of Tcakwaina ytiadta 63 decorative use of, in pictures of Hopi katcinas 65, 67. 1 11 Crow feathers, appearance of, in Hopi ka- tcinas 69 Cuba, field work in i\,x ('ulture. stages of. in aboriginal society xxi INDEX 345 Curved sticks, use of, by girls in hair-dress- ing ''- Cushing. F. H.. account of the life of xxxv- X X X V 1 11 nrcheologic reseiirches of xiir,xviii collection made by x i v death of xxxv tiehl work of x Cuskahimil. cerenioiiiu! day nf Hoi>i festi- vals -JO Custalii, ceremonial day of Hopi festivals.. 20 Cyclopedia of Native Tribes xi,xxnr, xxxii Dance day of Hopi elaborate festivals 20 Dances, absence of. in winter flute festival . 29 .Scf Ceremonies; Buffalodance; Bvitterfly dance: Flute dance; Snake dance, etc. Dances. Powamil festival ^2 Dawn katcina, resemblance of, to Niikia- tcop Hii SeeTelnxai. Daylight, a man-being in Iroquoian cos- mology 174 Dead, the. of sky land converse with living. 26:? December, ceremonies celebrated in 21 Deer, a man-being in Iroquoian cosmology. 173 appearance of, in picture of Hoi)i ka- tcinas 95 Deer horn, appearance of. in Hopi pictures. (10. 103,121 Deer-hunter, legend of 104 representation of. in picture ;j Dogwood, liiossoms of, in Iroquoian cos- mology 282 Dolls, distribution ot.in Powamii festival.. 31, 3U Hopi representation of gods by ifi Down-fended, definition 01 142,2rt.'i Drum, appearance of. in pictures oi Hop>i katciuas I(i7 I)rummer. appearance of, in Hopi festivals. m Drumstick, appearance of, in pictures of Hopi katcinas 107 Duck, a man-being, in Iroquoian cosmol- ogy 17o Duck katcina. S,t Pawik. Eagle, embodiment ot spirit ol sun as Hi Page Eagle, represeutati'in of sun Vjv 122 symbolic use of, in Hopi kati-jna jnc-- tnrcs 77 symbolism of. in Hopi ceremonies f>l Sec Kw'ahn. Eagle feathers, appearance of in Hopi pic- tures. 05, 08-72,82, 84, 80.90-92,97-100, 102,103, 106-108, 110-113, 117. 118. 119 breast, in representations of Hopi ka- tcinas 68.121 employment of, in dress of Hopi katci- nas I'.O peculiarity of, in dress of Ki»honino s') use of. as warrior symbol by Tcakwa- ina 63 Eagle katcina. See Kwahu. Eagles, absence of, in public buffalo dance. 43 personation of, in PaliiUikonti fes- tival 43 Eagle's head, appearance of, in pictures of Hopi katcinas 77 Eagle symbol, appearance of, in pictures of Hopi katcinas 103 Eiir i)endants, appearance i>f, in pictures of Hopi katcinas s) use of. in decoration of Tcutckulu Earth altjir man. Sn: Nanoikusi. Earth goddess, worship of East mesa, pe-rformaiice of dance of Buli mana at East mesa ceremony, appearance of Sio mana and Koyiiusi in East mesa Natackas. derivation of derivation of Middle mesa Nat- ackas from Elk horns, appearance of. m Hopi kat- cinas Elsmereland. ethnologic investigation in... Embroidery, appearance of, in pictures of Hopi katcinas 92 Eototo. derivation of 07 120 107 71 00 XII 12 description of 76, ' 3S 67 XII XII identity of. with Masauu origin of name ]>articipation in PowamCi festival by.. Eskiniauan migrations, study of Eskimo. Alaska, linguistic research among Eskimo, central, investigation of xii Ethics, primitive, original research in xxi Everette, W. E.. linguistic investigations of xii Explorations, early, elucidated by Cherokee traditions xxx Eyes, appearance of, in representations of Hopi katcinas 64 crescent shape of, in pictures of Hopi katcinas 13. 68. 71. 74, 90. 122 globular, appearance of. in pictures of Hopi katcinas 66,81,85 goggle in pictures of Hopi katci- nas 41 . 89. 91 , 99 lozenge-shaped, in ijictures <.>f Hopi katcinas 112 protuberant, in pictures of Hopi ka- leinas 7.S. 86 rectangular, in pictures of Hopi katci- nas 78.101 340 INDEX Eyes, small, in pictures of Hopi Ifatcinas. . . 7() stellate, in pictures of Hopi kateinas. . . so False arm , use of, by Macibol 87 Falsetto, use of, in Hopi festivals 33-35 Fasting on the part of Hopi kateinas •12, .53 Fawn, spots on, in Iroquoian cosmology 253 spotted, a man-lieing in Iroquoian cos- mology 173, 236 Fawn skin, use of, in dress of Hopi kateinas. 107 Feast, serving of, in Pamiirti festival 2,s Fcathorcd strings, appearance of, in Hopi pictures 66, 96 Feathers, appearance of, in picturesof Hopi kateinas 59, 60, 64, 65,75, 81,83, 86,87, 93, 95, 96, 98, 100-103, 108, 112, 113, 117,121, 122 ornaments of, absence of, on mask of Momi peculiar use of, in dress of Hopi kat- einas 41 prayer, use of, by Hopi kateinas in flute ceremony red, use of, in representations of Hopi kateinas 72 turkey, appearance of, in representa- tions of Hopi kateinas 67 use of, in Pamiirti festival 28 in representing bird kateinas 25 in Sumaikcli 57 February, Hopi ceremony in 22, .85 Festivals, Hopi, classification of 19 abbreviated 20 elaborate 20 Sec Ceremonies. Fewke.s, J. W., discovery of ruins by xix field work of xr Hopi paintings obtained by xxv memoir by, on Hopi kateinas 13-26 studies of, among the Hopi.,xv, .xvi, xxx, xi. Fire, kindling of, in Hopi festivals .5.5,96 symbolism of 24 worship of 24,96 Firearms, use of. in Hopi festivals 31 Fire Dragon in Iroquoian cosmology 157, 164,174,223 Fire drills, use of, in Hopi festivals 55 Fire god, worship of 55 See Tcolawitze. Fire-tenders, part ol, in Hopi festivals.. 40,44-46 Fish, appearance of. in Hoiti katcina pic- tures 113 Fisher, a man-being m Iroquoian cosmol- ogy 202 Fish kalcina. See Pakiokwik. Fletcher, Alice C. field work of xii Pawnee ceremony recorded by xx.xi Flint, a man-being in Iroquoian cosmol- ogy 188, 195, 201, 293, 294 Florida, wood and shell objects from xiv Flowers, artificial, use of. by Hopi katei- nas 73, 76, 101 Flute, appearance of, in pictures of Hopi kateinas 80, 84, 101 , 102 reference to 2o4. 235 ii.se of, in Hopi ceremonies 30 Flute dance 22 fraternities taking part in 23 Page Flute dance, symbolism of Ahiilani in 121 See Lelonti. Flute girl, identity of dress of, with that of snake girl 57 Flute katcina. See Leiiva. Flute prayer-stick-making 21 Flute priests, festival of 29, 30 alternation of, with snake festival . 19 Foods given to civilization by the Indians, x.x Foot races, appearance of Matin in 104 in Hopi festivals 53 See Wawac. Fox, a man-being in Iroquoian cosmology. 202 Fox skin, appearance of, in pictures of Hopi kateinas 65, 68-70, 72, 75,76,82,84,97, 99,112,114 Fraternities, Hopi 23,24 initiation of novices into 19 Frogs, representation of, in Hopi festivals. . 47 symbolic use of, in prayer-stick-mak- ing 31 use of effigy of , in Tawa Paholawfi 56 Gatscbet, A. S., linguistic researchesof. xi.xxiv Germ god, worship of 24 Germ goddesses, Soyal manas personations of 122 Germination, Masaufi regarded as a god of. 38 Gibson, Chief John .\rthur, annalist 137 Gifts, distribution of, by Hopi kateinas 82, 83 Gill, DeL., work of, in preparing illu.stra- I'ons XXXII Gill, Mrs., pictures by 47 Girdle, appearance of, in pictures of Hopi kateinas 80, 84 Glutton. See PaiakyamQ; Tcutckutil. God, definition of the term 135 Gods, Hopi methods of representing 13,15,16 See Kateinas. Gourd, appearance of, in Hopi pictures 64, 68,116,120,121 use of, by Hopi kateinas 37, 105, 112 as helmet, by Hopi kateinas 77 Grandfather. Sec Hadu'T. Grandfather katcina. See Tacab yebitcai. Grandmother in Iroquoian cosmology 320 Grandmother woman. See So wiiqti. Green Bear. See (lakwahonau. Great Plumed Serpent, efiigies of, carried in Paliilukofiti 87 gourd decorated with masks of, in Pa- Uihikonti 41 representation of. on kilt of Citulilu... 108 spring sacred to 52,53 •SeePaliiliikoiiti, Hadu^'l', a man-being in Iroquoian cosmol- ogy 197, 201 Hahai. appearance of, in Powamu festival- 71 Hahaiwuqti,appearanceof, inPaliilukoflti. 53 in picture of the^^akopan hoya 117 in Powamil festival 35, 67 description of 68 personation of, in Nacab kiva in l.s'.i3 . . 50 Hair, arrangement of, in pictures of Hopi kateinas 42, 70, 73, 74, 82, 85, 88, 89, 93, 94, 113, 115, 117, 118 cedar bark used as, in dress of Hopi kateinas 86 INDEX 341 Page Hako rimal of the Pawnoo xxxi Haktd, tlc'scription of piclure nf t.i(i personation of, in Paniiirti 27, 2S Hale. E. E.. Trnmbnll dictionary obtained ]>y XXV, XXVI Haliotis ?^hell, n-prcseiitation of, in Hopi pictures 119 Hand, ligure of, on Matia mask 101 Hand katcina. SVr Matia. Hand-tablet danee. Hopi 23 Hani, personation of pipe-lighter by 30 Hano, bnfTalo dance at 31,43 corn-planting in plaza kiva of Cv2 East mesa Natacka masks in 70 extinction of Sun clan of ^7 gathering of Paliiliikofiti katcinas at . . .i2 Hopi katcinas derived from 126 house of Plumed Snake of 51 planting of beans at 31 Powaniu child- flogging at 'M\,(\9 resemlilanee between Walpi Snmaikoli celebration and that held at nn resemblance of Walpi drama 1<> llmt of. 42 serpent efiigies owned by fil shrine on trail to 3^ Snmaikoli and Kawikoli masks in 9t; Snmaikoli snmmer ceremony at .'i7 worship of war gods of 21,25.26 Yohozro claimed by 84 Hano clans, introduction of East mesa Xatackas into Tusayan by 71 Hanu names for Hopi katcinas 122-124 Hare, a man-being in Iroquoian cosmology. 315 appearance of. in pictures of Hopi ka- tcinas 7>> Hatcher, .1. B., ethnologic material col- lected by xir Patagonian collection made by xxxiii Hatchways, habit of katcinas of calling down S.S Havasnpai. figure of Kohonino derived from 85 Hawk, syml)olic xise of, in pictures of Hopi katcinas 77 Srr fCwayo. 'Hawk feathers, appearance of, in Hojn katcina pictures 41 Head, importance of. in representations of Hopi katcinas 15 See Masks. Head of Zephyrs in Iroquoian cosmology.. 295 Hehea. a.s.socialion of. with Wiiwvitcimtu and Tataukyamu 73 ajtpearance of. in Paliilnkonti 52,54 in Powamu festival 39 with So wiiqti 76 description of 73,74 Hehea katcina, appearance of. in pii-tnrc of the Nakopan hoya 117 in Powamu festival 39 in dramatization of growth of cnrn . 93 in Paliih'ikonti festivals 44 Natackas accompanied by 72 Hehea mana, description of 74 participation in Powamu festival by . . . 67 HehOe, description of 74 participation in Powamu festival liy... 67 Pa ye Hidir-e. resemblance between representation of. and that i>f Teak waina mana. 63 Hf-holds-t he-earth in Iroiiuoian cosmol- ogy 152. 17S Hele, derivitlion of 125 Helihilu, derivation of 125 personation of, in Pamiirii 27 representation of, in Hopi katcinas 66 Hematite, nse of, in decoration of Hopi ka tcinas 77 Hemico, derivation of 125 description of 115 Hewitt. J. N. B.. determination of 8eri as a distinct stock by xxv field work r^f x i report of, on Irorinoian cosmtdogy ... 127-339 researches of, iu Iroquoian mythology XXIV, xxxir Hilder. F. F., linguistic work of xxxii Hill. R. T.. ethnologic collection of xii. xiir Hinon in Tn)qnoian cosmology 339 name for thunder in Iroquoiiin cosmol- ogy 336 Hodge, F. \V., andu'ologic discovery by ... xviir cyclopedic work of .xx.xii field work of x .sociological researches of. among pue- blo tribes xxii, xxiir Hoffman, W. J., death of xxxviir ethnological labors of xxxix Hokyafia, derivation of 125 description of 94 peculiar dancing step of 04 Hokyafia mana, description of 95 Holmes. W.H., esthetological researches of. xiii field work of x . x r 1 1 Homovi, painting of pictures of katcinas by 14 personation of Pautiwa by 59 Honani, celebration of advent of katcinas of. in Pitmiirti 57 Honani clan, a filiation of, with Znfii 29 celebration of retnrn of ancients of 26,28 figurinesof Corn maidens possessed by. S7..8S Hopi kat<'inas derived from 125 house of, arrangement of masks in 2h display of masks in 60 entrance of Pamiirti procession into. 2H masks belonging to 65 origin of 26 participation of. in Pamiirti ceremony. 21 Zuiii masks in possession of 66 Honan. appearance of. in Paliiliikoiiti festi- vals .52 picture of, in house of wargy, in Powamu festival 75 Hopnk, derivation of, from eastern pueblos. 89 Hopak katcina, appearance of, in Paliilii- konti 54 derivation of 125 Hopak mana, derivation of 125 description of 89 Hopi Avatc lio>a. description of S3 lln[n Calako niaiia, derivuti(.in of 124 348 INDEX I 'age Hopi Calako mitnn. description of 119 mask uf 119 Hopi, clan masks of, features common to. . 109 dramaturgy of xiv festivals of, description of 24 gods of, paintings of. discovered xxv language of, foreign words in 97 masks of, explanation of pictures on... 114 mythology of, investigation of xi people of Ill birds personated by 32 personation of Navalio katcina by . 97 personages of, comparison of, with other liUfblos 62 snake priests of, costume of 10s symbolism of the, presentation of. in Palulukoiiti 40 territory of, owned by Sikyatki 38 winter ceremonial of xxx Hopi katcinas, Hano names for 122-124 memoir on 13-12r» Tanoan names for 122-124 Hopiii yu, derivation of 125 description of 111,112 designation of, as a Sikyatki katcina... 112 Horns, appearance of, in dress of Hopi ka- tcinas 41,43 in pictures of Hopi katcinas GO. fil. (56. 69, 71 , 72, 81, 83, So, 87. 89. 91. 92, 99, 101, 106, nO-11-2. 116, 118, 120. 121 Horsehair, appearance of. in Hopi pictures. - 60. (15. 6S-70, 78. SO. 82. 95, 97. 100, 102, 103. 106. 110-112. 118,120.121 use of. ill dress of Hopi katcinas 93. 108 Hospoa. description of 80 Hotca. appearance of. in Soyaluna 25 Hotcani. derivation of, from the Keresan.. 100 description of 100 Hotcauni, linguistic similarity of, to Ho- tcani 100 Hototo. derivation of 125 description of 99 Hotsko, appearance of, in 8oyalufia 25 description of 79 personation of, in Powamu 32 Huhuan, description of 83 personation of, in Powamu dance 33 Huhuan katcina. appearance of, in Po- wainvi festival 39 dance of, in Paliiliikofiti .50 Huik, appearance of. in Pamiirti 27 description of picture of 61 Humming-bird. Sec Totca. Humis, derivation of 83 de.scription <)f 82 meaning of 64 Humis katcina. representation of, in Pa- miirti ,... 27 Hunting katcina. Sfc T<'ilikomato. Hntutu, appearance of, in Pamiirti 27 description of picture of 61 Ice. Sa: Flint. Indian, pursuit of, by Hemico 115 Indian Territory, field work in ix, xii Initiation ceremonies, influence of, on Hopi calendar 16, 19 Iruqnoian comparative mythology xxxi Page Iroqnoian cosmology 127-339 Inn;|Uoian traditions, study of x.xxrv Isba, spring near S4 Isauu clan, mask of. See Hopinyi'u Jamaica, field work in ix. x January, Hopi festival in 21 Jaw, Navaho gesticulation with the )^H Jenks, A. E.. study of wild rice by xix.xx John, Andrew, informant 137 Kae, description of 98 Kaisale, derivation of 125 description of 120 Kaisale mana. derivation of 125 description of 120 resemblance of to Zuiii maid 120 Kalektaka. ceremony of 23,25.26 peculiarity in dress of 65 Katcina, definition of 16,44,45 Katcina clan, Ahid the returning sun of.. 65.122 ancients of 57.70 celebration of return of ancients of 16,22 description of 110 display of war-god image belonging to. 25.26 habitation of Kicyuba by 70 Hopi katcinas derived from 125 Powamu festival at Walpi controlled by chief of 31 Katcina fathers, appearance of. in Hopi festivals 56 Katciua fraternity, ceremonies celebrated by 23 Katcina mana. description of 70 participation in Powamu festival by... 67 Katcinas. ancient, among Hopi 17 importance of, in classifying ka- tcinas 18 beings not called 118-121 celebration of return of the 31 Hopi 17,18 memoir on 13-126 nature of 15. 16 Navaho, appearance of, among Hopi... 17 description of pictnres of 97,98 personation of, by the Hopis 97 use of disks in dress of 88 See Tacab katcinas. number of, known by Hopi 17,59 return of, in Powamu 36 selection of, to be paiutetl 14 times of appearance of 16. 17 variation in, in Great Serpent exhibi- tion 49.50 Kan. description of 101 Kawikoli. association of Sumaikoli masks witli that of 55.96 derivation of 125 description of 96 personation of, at Zuiii 96 Keca, appearance of, in Soyaluna 25 description of 7S personation of, in Powamu 32 Kelemiiryawi"i, ceremonies celebrated in ,. 21 Keme. description of 100 Keres, derivation of Hotcani from 100 katcinas of, among Hopis 17, 18 personages of 62 Soyok derived I mm 71 INDEX 34;t Past- KtTwan. description of "" parliciptitiou in rowamu iV-stival by... iw Ki' Towji Bisona. derivation of I'-^'i drM-riptionof U'^ Kicyuba. derivation of Tunwup from 70 mask of Katoina elan hnuiKlit from 110 saeredness of water from l"2n >Vt Katcina elan. Kilts, nse of. by gir]>, in Hopi fe.stivaK lis Kiowa, obscure .social organization vi xxi Kite. S(c Kcca. Klahewe V2(i Knife, use of, by Hopi kateinas T.'i Kohonino, description vi S5 Kokle. description of '.'.'i facial markings of 9a Knknkri. probable derivatinn nf. from Tat- ki clans \H resemblanee of. to Afiya katcina 'J4 Kr)kop clan, war-god image belonging tn. . , 'Jti Ilojti kateinas derived from I'Jn Kdkop family, mask of Eototo possessed by. 77 Kokopelli, derivation of 125 description of stl introduction of. by Asa elan (12, stl Kokopelli mana. derivation of 125 ricseription of .S(i Kokshi, dance of Anya kateinas called -In Kokyan. See Spider clan. Kokyan wiiqti. appearance of, in Paltilii- knnti festival Vu flescriptiun of 'jii resemblance bet ween. and Habai \viit|ti. OS worship ol 21,25 Komaiitci. See Tiirtumsi. Komoktotokya. ceremonial day of 2y Kona. description of 115.110 Kopitcoki, use of. in PaUilukofiti .^3 Koroetn. derivation of. from the Keres iu2 description of 102, 103 Kotka, badge of. in flute ceremony 29 mask of Honau clan kept by Ill .similarity of mask of. to that ni Ke Towa Bisena 112 to tliose of Wiki and .Nalia lo'j Kowako, appearance of, in Soyalufia 25 comparison of, with otlicr'^ si description of 80 limeof inlroductiiin of. inlothe katcina cult M Koyimsi, description of 107 participation in Powamu dance l»y ;i2 Koyona, deseripti(tn of 80 time of introduction of, into the ka- tcina cult 81 Koyona maim, personation of. in Powunn'i. ;i2 Koyona taka, personation of, in Powamn.. 32 Kiikutc clan, prayer sticks given to mem- ber of :io house of, Tcakwaina masks in 29 entranceofPamiirti procession into. 28 Kukuteomo, habitation of, by Isauu clan.. 112 Kumbi Natacka, description of 72 participation in Powamu festival by... tlT Kuti'a. description of UXl Kutcahonauu. employment of. lo draw pic- tures of katehms 13 Page Kntea mana, description 01 lOfi Kniea Xata<-ka, description nf 72 Kwacus Alck laka, derivation of 125 description of los. lO'.t Kwahu, appearanet.' of. in Soyaliina 25 description of 77 jiersonation of, in Pamiirti 27.29 in Powamu 32 in Tcivato kiva 30 KwakwantO fraternity, ceremonies cele- brated by 23 Kwatoka. bird personation of. representa- tive of sun 122 Hano name fer 22,5s Lahikofilvi. prayer-stick-making of 5.'i winter assemblage of 39 Lalakofitu fraternity, ceremonies eele- bratcd Ijy 23 Language. Hopi, conii»osite iiatun- of is La[)iikti, description of s(i La.'^so. appearance of. in i.iclure> of Hopi kateinas 72-71, 7t; Leather, use of, in dress of no[>i kateinas.. 107 for horns, in picture-^ of Hopi ka- teinas S3 in representing tongue 91 Leggings, appearance of. in representations of Hopi kateinas iM. 72.73 Lelefiti. description of 57 duration of 21) Lefipaki. >Vy Lelenti. Lenya. description of 21, lol .SVy; Flute. Lenyafraternity, ceremoniescelebraled by. 23 Letotobi, description of 114 Library Ihireaii. nuuiber of bsVt' Afiya. Lnctala, ceremonial day of. in Hopi festi- vals ...*. 20 Macibol, description of 87 identity of, with Calako 19,87 Maeikwayo, personation of, in Pamiirti 27,29 Macmahola, picture of 116 MoGee, W J, Seri language recorded by xxv study of the Seri by xiv. xvii Maine, field work in ix, x Makto, description of ■. .. 113 Mallery, Garrick, inscriptions obtained by. xxv, X X X I X Malo, derivation of 125 description of 82 part taken by, in Pamurti festival 29 Malo katcina. appearance of, in Powami'i festival 89 personation of, in Nacab kiva 30 Mamzrau festival, association of Hehea with Corn maids in 74 Mamzrau mana, appearance of. in Mamz- rauti 58 derivation of 125 description of 118 Mamzranti, appearance of Palahiko niana in 118 description of 23,58 difference of, from buUerfiy festival ... 58 duration of 20 fraternities taking part in. 23 Sec Maraupaki. MamzrautO fraternity, ceremonies cele- brated by 23 Mamzrautu society, prayer-stick-makingof- 55 Man-being, definition of 141 Maple sprout, a man-being in Iroquoian cosmology yoi See Sapling. Marau fraternity. See Marau pniyer-stick- making. Maraupaki, appearance of Mamzrau mana in lis Marau praj-er-stick-maklng, description of. 22 Marau .society, meeting of 23 March, Hopi ceremony in 22 appearance of Jlaoibol in 87 appearance of Wukokoti in S5 ceremonies of 84 Marionettes, representation of Corn maids by , 49. .«7 use of, osplanatory of the use of idols among the Hopi -19 Masauii, advent of 30-38 appearance of, in PabiUikonti 52 derivation of 38, 125 description of 76 identity of sash worn by. with that of Sumaikoli % personation of. in PaliiUikonti 50 similarity between designs of, and those of Eototo 77 Page Mask, a man-being in Iroquoian cosmology. 335 .SfcHadu'T. Masks, Hopi use of, in representing gods 13 importance of, in pictures of Hopi ka- tcinas 15.59 individual, description of 112-114 introduction of, into Hopi festivals 109 Mastcomo, Hopi festival performed at 36 Maswik kateinas, appearanceof. in Powamii festival 36,38 chorus of 77 Matia, description of 104 Maya astronomy xxxi Maya calendar system xxxi Maya codices, relative excellence of Hopi pictures and 15 Maya language, dictionary of xxvl Meal, corn ground into, for Natackas 71 grinding of, in corn festival 94 offering of, in Powamu festival 39 symbolic useof, in Hopi festivals 30, 31, 33, 34, 37, 41, 44. 56. 60, 69, 103. 107. 118, 121 Meal-grinding, ceremony of. by Aiiya ka- tcina manas 73 Meal plaque, appuarance of, in representa- tions of Hopi kateinas 69 Meal pouch, appearance of, in pictures of Hopi kateinas 59,65,68.76,121 Meat, olTering of, in Powamu festival 39 Medicine, a man-being in Iroquoian cos- mology 175 meaning of term 15. 16 Metate, appearance of, in corn festival 93.94 in Hopi festivals 44.94 Meteor, a man-being in Iroquoian cosmol- ogy 174 Mexican calendar and numerical systems, xxxi Mexican codices, relative excellence of Hopi pictures and 15 suggestion from, in studying symbo- lism 13 Mexican tribes, classification of xxiii.xxiv Middle mesa, Awatobi migration to 104 derivation of Natackas of 71 effigies at pueblos of .. 51 Minnesota, field work in ix wild rice industry in xix Mishongnovi people, personation of 8o\v- inwu by 104 Mohawk version of Iroquoian cosmology .. 255 Moisture tablet, appearance of, in Hopi pictures 77, 79, 80. 121 Mole, offering of, in Powamu festival 39 Molina, Audomaro, collaboration of, on Mayan dictionary xxvii Momo, description of 81 personation of. in Powamu 32 Momtcita, description of 21,25.26 fraternities taking part in 23 Monkey in Iroquoian cosmology 214 Mon kiva, assembling of sun priests near . . 56 corn-planting in 52 dance performed in 30 display of war-god images m 25,26 Lalakontu winterassemblage held near 39 Masauii rite performed in 37 INDEX 351 Page Mofx kiva. participants from, in Pamiirti .. 27 prayer-stick-makiiig near 31 Moiikohu, usfuf, in repro^eiatationsof Ilopi katcinas 59 Months. Hopi 19 Mofiwiva, Hano ceremonies performed at.. .S'2,.'i;j location of S4 Monwvi, appearance of, in Soyaluna 125 description of T8 personation of, in Powamu :i2 in Tcivato kiva 30 JIonwA wiiciti, association of, with nwl katcinas 79 description of 79 Mnon. Mjipearance of, in pictures of Hnpi katcinas 9'.!, 113 Mooney. James, Clierokee studies of. . xxix. xxx reference to photograpli by 39 Mosilili. .svr Rattle. Motul, Mayan dictionary of x.xvi Mountain-lion. Sir Toho. Mountain-lion skin, appearance of. in pic- tures of H-73 monsters in PowamA festival 70 name Soyok given by Hopi to 71 regular appearance of 17 visitatil probable derivation of Afiya kntciiia and Zuiii Kokokei from 94 Patszro, appearance of, in Soyalufia 25 description of 80 personation of, in Powanu'i 32 I'atszro katcina.eomfjarison of, with others. xl ratlin, description of lir. I'aiitiwa, appearance of. in Powanu'i festi- val connection of, with Pakab clan -j Kod, derivation of rj description of picture of personation of, in pHunirli 2ti personators from Tcivalo ki\H led by resemblance between syudiolic de- sign of, and that of Cipikne I'avacakaci. .Si-/' Moisture tablet. Pawik, apjiearance of, in Soyaluna 25 derivation of ]-j.-, description of 7,s jicrsonation of, at Xacub kiva in l>t93 .. M\ in I'amiirti -jt Pawnee Hako ceremony xxxr rc((»rd obtained of xu K. J., on changes in languages iK emblems, appearance rif, in re[>re- sentationsof Ibipi kateinas 72-71 proceedings among the Hopi, sig- nificance of 24 Pictures of kateinas, arrangement of jg description of .59 employment ci H'ipis to ilraw ]3 purpose of 15 variations in, made bydin'ercnt]>crsons. ri9 Pigments used by Hopis in painting ka- tenia pictures n Pigeon, a man-being in Iroqurnan cosmol- ogy :m Piki. Sre Paper bread. Pima kateinas among Hopi 17. is i'inart, Alphonse, Sen vocabulary obtained by XXV iMne, appearance of, in pictures of Hopi kateinas t> 1, 79, S2, 83, lOd, 102. 1 13 use of, as screens in Hopi festivals 4(i.]7 by Hopi kateinas 7(1.97. lOii to represent hairand beard 'lO-'» I'inc tree, appearance ot, in pictures of Hopi kateinas 78,9.^, 112, 119 Pi Hon nuts, use o(. m Hopi festivals 3lanting to .^2 advent of anciciils of Kateinas clans. . . .'i7 bird dances in 25 description of 22. 31-39. .S4,h5 duration of 20 fraternities taking part in 23 Hopi festival 24 kateinas appearing in (i7 participation in Powamu festival l)y,.. 117 resemblance of. lo Pamiirti 20 return of Alnil from 122 signiMeance of it\ variation In 19 Powamu kateinas, festival ai ss Powamiiryawn. Hopi ceremony in 22 Powell, J. \V.. field work of x. xiii sociological studies of x x work of. in comparative philology xxin I'm yer offerings, custom of making, in Hopi festivals 77 Prayer slicks, made by Flute chief in 1900. 29 making PiiiiUofi k)il(!inas. dissimilarity of, and Buf- falo katcinas 43 Piiiikoiiki, description of 25 Rabl)it skin, use of, as rujir, by Hopi ka- t" Sec Patki clan; Water-house clan. Rain-c*loiid symbol, appearance of. in Hopi festivals 29. 41, 42, 47 in pictures of Hopi Jtatcinas 59, fi4, GG, 68, 80, 81, 84. 88, 90, 92-94, 98, 102, 105, 106, 108, 112, 118, 120 Rain priests, Zuui, correspondence of, to katcina fathers 56 Rain symbols, appearance of, in Hopi pic- tures 47,84,88,92,105,119 Rattle, a man-being in Iroquoian cosmol- ogy 174 appearance of, in pictures of Hopi ka- tcinas 64 . 72. 78-80, 83, 86, 92, 95, 96. 99, 102-104, 1 07, 11 4 distribution of, in Powamu festival 31 gourd, appearance of, in pictures of Hopi katcinas 82 turtle-shell, appearance of, in pictures of Hopi katcinas 82 use of. in flute ceremony 30 in Hopi festivals 37 in Pamurtl 27 Rattlesnake, appearance of, ni pictures of Hopi katcmas 107 Reed. Sc<' Pakab. Responsivity, ethnological principle of ... xxviii, XXIX Return katcina. See Ahiil. Rice, wild, extensive aboriginal use of .. xix. xx Rings, appearance of, m decoration ot Hopi katcinas S3, 115 Rio Grande pueblos, dress of tablita danc- ers of 58 introduction oi buffalo dance from 43 introduction ot butterfly dance from... '119 migration of Asa and Honani clans from 26 Robt-rls. K. W , iiulhori/.atiou ot hullflius procured by xxvi Kostf-will()W in Iroquomn eosmo.ogy 289 Sabi. mask 01, kept by Walpi Pakab clan... 95 Sa clan, serpent effigies kept in house ol... 51 Page Sahagun manuscript, suggestion of, con- cerning symbolism 13 part played by, in Masauu ceremony. . . 37 SalabMonwu. descrijjtion of 79 Salamopias, identity of Cipikne with 60 Samo \vii dance in Hopi festivals 56 in making accompaniment for song in Hopi ceremonies 64 Sheep horns, appearance of. in pictures of Hopi katcinas 102 sheepskin, iippearance of, in dress of Hopi katcinas 43, 72. 73, 75, 83. 92, 93, 106, 117, 119 Sheepskin wig. appearance of, in picture of Woe 67 Shell rattle. See Rattle. Shells, appearance ol, in pictures of Hopi katcinas 92 INDEX 355 Shell tinklers, representjition of, in pictnrt's of Hopi katciimv (;,s Shrines, appearanee of, m Pamiirti 27 use of. in Hopi festivals, forreeeption of prayer sticks .■'.: Siehumovi, celebration of butterfly festival at .IS celebration of Owakiilli at .is celebration of Pamnrti at 'il, 'Jfi flcrivatiou of kateinas in pj.vi-jii Kast mesa Nafiicka masks in 7(i fis-'urines of Corn maidens possessed by Honani elan of s7. .s,s origin of people of 26 planting of beans at .si serpent effigies owned by .'ii visitation by Ahiil to liouses in M Sikya Cipikne. .Sff Cipikne. Sikyahnnauu. use of house of, in Pamiirti.. 2.S Sikya I ki. derivation of Hemico from ll.i derivation of Masauu from ;j,s destruction of n.^j c.\eellence of painting on pottery from. l.i Hopi territory owned by s."; introduction of Eototo from 77 legend connected with n7 peopleof, familiarity with kateina eull by 117 pottery from 112 Sec Kokop clan, sikyiitki kateina, designation of Hopinyij as a 112 Sipapu, appearance of, in Pamiirti festival. 28 .siicred badges placed in, in flute cere- mony 29 use of, in addressing gods ,5.'") Sio, derivation of i^r, description of io7 Sio Avatc hoya, derivation of de.seription of picture of difference of, from H.)pi .\vati' Hoya. Sio Calako, derivation of representation of, by Hoi>i kati-inas Sio Humis, derivation of description of picture of sio Humis kateina, apiiearance of. in Po- wamfi festival nij Sio HumistaamiVdescriiitioti ofpietureof.. IM Sio Humis taadta. derivation of \%-, Sio kateinas, Powamu dance by 32 Sio mana, derivation of j2!J description of jq^ .Sitgreaves, Lorenzo, ruiiu'd [luehlo discov- ered by ^,.^ Siwap. description of jqq Skin tablet, appearance of, in pictures of Hopi kateinas jqj Sky god. .SVf Suugod: Wui>aman. Sky. visible, in Iroquoian cosmology h] sky world in Iroquoian cosmologv .. 175, 'J.'i,'). 2.s2 Smoke, ceremonial, in Powami'i festival . . . si; Smoke talk, ceremonial days of. in elabo- rate Hopi festivals 20 Smoking, custom of. iu Hopi ceremonies. :fli, ,i:i, 00 in Pamiirti festival 2,s Snake, effigiesotappearanceof. in Hopi fes- tivals tl.i2. k;.,',! Page Snake, heads of. appearanee of. iu pictures of Hopi kateinas s4 image of, in r'ieture of Tcanau 91 Suakeclan. overcoming of Masauu bv chief "f !__. . MS Tcidiaiyo kateina owned by 7.5 .s'rc Telia elan. Snake dance, descriptiiPii of 22 fraternities taking part iu 23 suggestion of, by Tc.iuau kateina .-,.( .VcTcliatikibi. Snake festival, alternation of, with flute festival ly Snake fraternity. .Str Tciia fratcruitj . Snake girl, identity of dres.s of, with thai oi flute girl r,- Snake prayer-slick-making, description of . 21 Snake priests, meal l>agof .ij resemblance of decoration of Macibol to snake symbol of ,s7 similarity of costume of. to that of tlitulilii „,s tinklers worn by j^j Snares, use of, by Natackas :i5 Snipe kateinas. Scr Patszro. Snout, varieties of, in pictures of llopi kateinas 2,s, .■>ii, ijo, r<2. SMiti, 7-1, 76, .S2. Hh, Sfi, '.)1 , 9.i. 97, 99, 100, 1U2, 103, lO.VlaS, 1 ] 1, 114 Snow, a man-being made by Tawiskaron . . 324 Snow kateina, identity of some of the sym- bols of, with those of Huik . ... i;i See Niivak. Sociology, branches of .\.\. xm Solar myths, a.ssoeiation of Bute with Tawa '" 101 Song.characterislic feature of, iuSumaikr)li. .=,5 movements of Corn maidens to rhyilini of ,ss rendition of, in Hopi festivals 31, 30,37 useof, asaceomijanimeni tomeal-griud- iug in Hopi festivals 44 iu flute ceremony ^q iu Pamiirti 27 Sorcery, accusation o kateinas.. Soul, meaning of term j^ Sowifiwii, derivation of 52,5 deserii)iion of 103-104 similarity of svmbolism of. to that of Teub n,3 So wiiqti, appearauce of, in festival of I'o- waun'i kateinas 33 description of y^ identity of Kokyan wiiqti with 90 Soyal kateina. .svc.\hiilani; Soyaluna. Soyal manas. appearance of, in Soyaluna.. 121 derivation of ]..j relation of. to elan 4,5 See Soyaluna. .'Soyaluna, api)earaneo of Ahiilani in 121 celebration of advent of rain-cloud ku- tciujis in ,^7 description of 21 2} 25 duration r)f 20 images ..f Wiirgnds displayeil iu 2.1. 26 against [laiuters of 14 35() INDEX Page Soyaluna. nH»ditif;ations in, correspomling to celebratiijii of flute or snuko dunce '21 purpose of IC variation in 19 Soyan ep. api)earanoe of, in PaluUikoiiti... 52 derivation of Vlrt description of J^-'i Soyniiini kateinas, descriptions of pic- tures of 9S-lU(i Soyok, derivation of name 71 Soyok mana, derivation of V2^ ])ersonation of. at Walpi 74 See Natacka mana. Soyok taka, correspondence of, with Na- tacka 74 derivation of 125 personation of, at Walpi 74 Soyok wiiqti, derivation of 71 participation in PowamO festival by... 39, (i7 See Natacka wviqti. Soyoko, description of 7U. 71 See Natackas. Soyoko group, Tcabaiyo referred to 7n Soyol katcina. See Ahiilani. Soyol manas, appearance of. in Soyaluna.. 24 Soyowa, derivation of 125 See Sio. Spider, a niun-l>eing in Iroquoian cosmology 315 embodiment of spirit of earth as 16 Spider clan Ill Spider woman. See Kokyan wviqti. Spirits, primitive belief in existence of, after death 15. If. Spots, decorative use of, in pictures of Ilopi katcinas 76, 103 Spring, .sacred, use of water from, by Hopi katcinas 7G Sprout, Maple. See Tharonhiawakon. Sprouting seeds, symbolic use of. in pi<'- turesof Hopi katcinas 101 Spruce, appearance of , in Hopi pictures .. 89.121 Squash, a female man-being in Iroquoian cosmology 174 appearance of, in pictures of Hopi kat- cinas 65, "H, 97, 107 bUfssom of. appearance of, in pictures rif Hopi kat<'inas 6:^. 82. 92, 97, 102, 103, 112, 116, 118. 110 seeds of, appearance of. in representa- tions of Hopi katcinas 64 Squash katcina. Sec Patuii. Staff, appearance of, in pictures of Hopi katcinas G5, 68. 103, 121 Standard-bearer, figure of. in picture of Buli mana 120 Star, u female man-being in Iroquoian cos- mology 174 Star katcina. See Coto. Stars, appearance of, in pictures of Hopi kat<'inas 65.92,99.102,111.113 rhiirartcristic arrangement of. in pic- ture of Coto Si) decorative use of, in Hopi festivals 47 Stephens, David, exposition of meaning of creation by 138 Page Stevenson, Matilda C, mention of Ho- tcauni by 100 on Zuni claim to Sicliumovi 26 Zuni studies of xxx Stein, R., Eskimauan research of xii .Stick, notched, use of, in Hopi festivals ... .56 Stone, bridge of, in Iroquoian cosmology .. 309 Stone images, representation of Hano war- rior gods hy 21 Stone implements, Steiner collection of., xxxiv Sumaikoli. appearance of, in spring and summer festivals 06 association of Kawikoli mask with those of 96 ceremony of 22, 23 deri vation of 125 description of 96 identity of sasli worn by. with thai of Masauu y6 spring ceremony of 55 summer ceremony of 57 Sumaikoli masks, capture of, in Xavaho foray 57 preservation of, in Hano 57 similarity of Walpi to Hano 55 Summer, prayer-stick-making in 83 Summer sun y)rayer-stick-making. fraterni- ties taking part in 23 Sun, bringing of Buffalo maid to Tusayan by 31 dramatization of return of 21 objective embodiment of spirit of 16 personation of, in eagle form 122 representation of, in Hopi pictures 120 similarity of symbolism of. to that of Wupaman 91 symbols of , in Hopi festivals 41-13 Sun clan of Hano. extinction of 57 Sun god, dramatization of the advent of. . . 24 garment worn by, in picture of Ahiil .. 6S representation of. In Pamiirti 26 in SoyaUma 24 worship of 24 ,Se(' Ahiil; Calako; Pautiwa. Sun gods. Calako one of the 110 explanation of multiplicity oi 101 similiirity nf attire of, to that of Sumai- koli '6 Sunflower, a female man-being, in Iroquoi an cosmology 1 74 appearance of, in Hopi pictures 64, 106, 112, 120 Sun fraternity. .See Sun prayer-stick-mak- ing. Sun katcina. Sec Tawa. Sun ladders, appearance of. in Hopi festivals 43 in pictures of Hopi katcinas V'3 Sun masks. See W* iiwiiyomo. Sun praycr-stick-making, description of... 21.22 See Tawa Paholawil. Sun priests, assembling of. in Tawii Paho- lawfl 56 winter ceremony of 31 Sun spring. See Tawapa. Sun symbol, worn by girl in buffalo dance . 67 INDKX 35; Sun InbU't. appearance of. in i)it.*tnres of Hcipi kiilfinas 7>.) Sun worship, use of Calakn masks in IK) Swa^Iikii, appi'araiu'L' of. in pii-tnri-s of Hopi katcinas ill Syinlmlisiii, ilelinitoness nf. in pictnrfs uf Hopi katt'inas nit nietliiid of obtaining iuformatiouubont- 11 predomiiifince of. in primitive tecli- niqueand dfi'oratiou xvi. xvn Symbols on masks, Hopi skill in painting.. ]?, Tabb't. appoaran<-e of. as huaddress, in pic- tures of Hopi katcinas l(i,'> in Hoi>i pictures tli, lOii. lU, ll,s-l_»(j Tiibiita dancers, dress of n.s Tticjilt. description of 9S part taken by. in Pamvirti festival 'Jy jtersonation of, at Xacab kiva in 1893 .. '>() representation of, by Tolavai SI resemblance of, to Tacab yebitcai us Tacab vViiya, description of ss Tac-ab Afiya katcina manas, appearance uf, in Paluliikunti festival 44 Tacab katcina. personation of, in Wikwa- liobi kiva ;^o similarity of mask of Teiik to that of .. los Tacali katcinas, dance of. in I'aliUiikouti.. M) Pi>wamii dance by 3;; Tacab naactadji, descriyjtion of 97 Tacab teuebidji, descripiiou nf it7,9,s Tacab yebitcai. descripiiou of gs resemblance of, to Tacab ys Tarijiolf-j. appearance of, in picturcsnf Hopi katcina.s ".n; use of, in decoration iu Hopi festivals.. 47 Takpal)ii. corn in picture of Veboho called. loii Talakin, association of, with Matia KM Tanik. mask of. kept by Walpi Pakah clan. 9.". resiMutilance of, to \Vu|mmau ((."i Tauimn Afiya katcinas. dance of, in Paliilii- koiiti ,f,() Tanoan colonists, introduction of East mesa Natackas into Tusayan by 71 Tanoan katcinas.adoption of, among Ho]iis. 18 Niivak regarded as one of the S3 Tanoan names for Hopi katcinas 12*2-124 Tanoan pucblo, buffalo dance at 43 Tan towa. Srr Sun clan. Tataukyanu'i. appearance of. in new-lire ceremony 73 Taiaukyama fraternity, ceremonies cele- brated by 23 Taiciikli. appearance of, in Hopi festivals. i*4 in picture of the Xakopan hoya 117 in I'owamu festival ^t) description of ' .S7.llii.n7 Tawa, ass()ciation of flute with loi description of 100. 101 Tawa fraternity, ceremonies celebrated by. 23 Tawa Paliolawu. sumnu-r, description of .. .'^(i winter ;il Src Sun prayer-stick-makiTi^'. Tawa wiiittaka, identity of, with Ahul pj'j Tawapa, meeting place in Pamiirti 2" similarity of Walpi festival ;ii. u. those of March festival ,S4 Page Tawapa. ceremonies performecl at 52 Tawawimpkya. Sir Sun priests. Tji wiskaroii. a mau-being in IroijuoiaTi cos- mology. . . 305. 307, 3()'.). 310. 321, 327. 332 Tcabaiyo 71 , 75 Teak waina. derivation of p^."- descri|)tion of picture of r,-j resemblance of, to Hi"^hce 71 Ti-akwaina clan, claim of. to Tcakwaiiia, katcinas as clan ancients 45 Tcakwaina katcinas, luT-sonages participat- ing in dances of 02 Powamu dance by 33 Tcakwaina mana, derivation of 125 legend of i;3 Tcakwaina masks, po.ssession of . by Kukiiic clan ■>'.) Tcakwainas, personation of. in Pannirti ... 27 Tcakwaina taadta. derivation of 1^5 Tcakwaina taamu, description of picture of. 03 Tcakwaina yuadta. derivation of pj5 description of picture of gg Teanaii. appearance of. in Pahilukonti 52 derivation of , y_>S description of yj similarity of mask of Wupamau to that of yi similarity of meal bag of. to that of snake [iriests yi Nrt-Salii. Tcanairi katcina. appearance of. in Palulu- koftti -,4 Tciitcakwaiua kokoiamu. per.sonation of. by Tcakwaina kitcinas 45 'Icatcakwaiiuimamantu, personation of. by Tcakwaina katcinas 4,1 Tcatcakwaina taamii. personation of, by Tcakwaina katcinas 45 Tcatcakwaina tatakti, personation of. by Tcakwaina katcinns 4,^ Tcatcakwaina yuamil, personation cf. l>y Tcakwaina katcinas 45 Tcilikomato. description of no Tcivato kiva. bird personations iu 30 corn-planting iu 50 Hopi festival performed in 36 Tcolawitze. derivation of l'2r^ description of jiicture of oi personation of. in Pamurti 20,27 Tcosbnei, derivation of .S5. 125 descrii.tion of ,s5. no Tcotcoyunya. first ceremonial day of elab- orate Hopi festivals -.o Telia, language of. different from modem Hopi ]s Telia clan, description of no serpent effigies kept in house of 51 Telia fraternity, ceremonies celebrated liy. 23 Tcnatikibi, description of 57 duration of -jO Tciib, description of n)3 Tcub fraternity, ceremonies eelelirateil Iiy. 23 Tciib katcina, .similarity of syndjolism of, to that of Sowiiiwu 103 Tciielawu, derivation of ]25 Tcukapelli, description of n.^ 358 INDEX Page Tcukubot, description of 91 Toukuwimpkya, appearance of, in Hopi festivals 24 TeutekutO, appearanee of. in Hopi festivals. 'M description of 67 Technology, earliest .stiiges of xvii.xvrii Te clan, mask of. .sve Pohaha. Teeth, prominence of, in mask of Yohozro. 84 Tehab), description of 70 participation in Powamft festival by... 07 Tehuelche tribe, investigation of xii Telaviii, appearance of, in picture of the Nakopau hoya 117 in Powaml^i festival 39, 67 description of 81 Tenebidji, derivation of 126 Tenochio, Seri vocabulary furnished hy... xxv Tetanaya, description of SI Tetik, derivation of 125 description of los Tewa, buffalo dance introduced from 'M connection of, with Plains Indians Ill introduction of masks to the East mesa by colonists from Ill names of, for katcinos 123, 124 Tewa ki va, Powamft dance in 32 Tewan clan, katcinas introduced by 62 Tharonhiawakon, meaning of creation of man and animals by 138 names of 138 reference to 137 See Zephyrs. Theatrical performance, Hopi 22 Thomas, Cyrus, Central American stocks classified by xxiv cyclopedic labor of xxxii Mayan and Mexican calendars investi- gated by XXXI Thomas, Jessie E., Mayan vocabulary, tran- scribed by xxvn Tiburon, Seri Indians of, study of xiv Tierra del Fuego, researches in xii Tiiuini, Hopi ceremonial day of 20, M Tinklers, appearance of. in pictures of Hopi katcinas % Tin rattles, peculiar to dress of Hcliliilti ... 66 Tiponi, absence of, in Pamiirti 26 appearance of. in flute festival 29 Tiwenu. description of 102 Tiyuna, Hoi)i ceremonial day of 20 Tobnccf) clan. East mesa Natacka masks kept by 70 Toho, description of 105, 106 picture of, in house of war god 25 Tokotci, picture of, in house of war god . . . 25 Tokotcpateuba, garment worn by Yehoho. 106 Tooth, the tree called 151, 17(; Totca. description of 78 personation of. in Powamu 32 Totci, figurines of Corn maidens made by. . 88 Totokya, Hopi ceremonial day of 20,52,121 Triangular figures, appearnnce of, in pic- turesof Hopi katcinas. 65-67.79,99-101 use of. as rain symbols 66 Triangular mouth, Hopak distinguished by. 89 Trifid symbol, appearance of, in representa- tions of Hopi katcinas 71 P>ige Trumbull, J. H., Xatick dictionary of. xxv, xxvi Trumpets, use of, in Hopi festivals 54 Tubeboli manas, pictures of, in Hopi fes- tivals 42 Tumae, description of 104 Tiimas, description of 68, 69 flogging by 36 member of Tiinwup group 7 ) participation in Powamu festival by... 67 personation of, in Powamii dance 33 Tnil wup, derivation of 125 description of 69 function of, in Powamii festival 67.68.69 personation of, in Powami'^ dance 33 regular appearance of 17 Tuiiwup group, personages of 70 Tuiiwup katcinas, flogging by 36 Tunwup taadta, derivation of 125 Tuiiwup taamu. description of 70 member of Tunwup group 70 participation in Powamu festival by 67 Turkey. Sec Koyona so Turkey feathers, appearance of. in pictures of Hopi katcinas 71, 89, 100.102.103, 105,107 use of, in Hopi festivals 46 Tiirkinobi 51 Turkwinil, derivation of 95,105,124 description of 105 mask of. kept by Walpi Pakab clan 95 Turkwinil mana, derivation of 124 description of 105 Turpockwa, appearance of, in Soyalnna . . . 25 descriptifin of 79 similarity of symbolism of, to that of Palakwayo 77 Turquoise, use of, as ear pendants, in Hopi pictures 113,119 in picture of Woe 67 as ornaments, by Tcosbuei 86 Turtle, a man-being in Iroquoian cosmol- ogy 174, 180. 181, 286, 288, 301 Turtle shells, appearance of, in representa- tions of Hopi katcinas 64 distribution of, in Powamii festival 31 Tiirtumsi, derivation of, from Comanche tribe 99 description of 99 Tnsayan, bringing of Buffalo maid by Sun to 31 bringing of helmet of Tcakwaina to . . . 62 ethnologic exploration of XL germ god of 38 introduction of East mesa Natackas into 71 introduction of Lalakoiiti into 58 introduction of Loiica and Kokopelli into 62 Tcanait introduced by Pakab clan into. 91 Tuscaroras. adoption of, by lA'agne of the Irotpiois 133 Tuwanacabi. »< Honani clan. Twins, birth of. in Iroquoiiin cosmology... 292 male, birth of 1S5,230 Uciiniiiryawi'l. Sec March. I'rcicimu. dtj-cription of 106 INDEX 359 Visor, appearance of, in pictures of Hopi katcinas 9fi. 97. 98. 102, 103 V(u-abul;iru's, American, in archives of the Bureau xxiii Vronian. A. C X Wafer bread, appearance of, in pictures of Hopi katcinas S3 Wahikwinema, description of 30 Wakac, derivation of 120 description of 113 Wala, masking of katcinas at 5'J shrine of 33 Walapai tribe, derivation of Tcosbuci from. So Walpi, bird gods personated by 29 child-flogging at 31'., 09 corn-planting in Teivato kiva of .Vi departure of katcinas from 57 derivation of katcinas in 1"J5. r2t> destruction of Sikyatki by the 115 East mesa Nataeka masks in 70 frightening of children by Soyok wiititi at 39 introduction of Sio from Zuni into 112 Pakab clan of, introduction of Tcanau by '^^ mask of Citoto kept by w'l mask of Sabi kept by 9.'i mask of Tanik kept by 9'i mask of Turkwiiu'l kept by 9'i participation of, in Pamiirti 27 personators in Paliiliikonti festival from 4s planting of beans at 31 plaza of. public dance of Aiiya katci- nas in r,4 Powamii festival at 31 serpent efligies made by. in 1900 .'>! serpent efligies owned by .'ii similarity of mask of Bear family of. to that of Ke Towa Bisena 112 Sumaikoli and Kawikoli masks in 9H Sumaikoli summer ceremony at 57 variant of Coto at S9 visitation of Ahlil to houses in 34 Walpi katcinas, derivation of, from Awa- tobi 74 Walpi men. Sowinwu kalcina not recently personated by 104 War bonnet, iippearance o!', in pictures of Hopi katcinas 90 War implement, appearance of, in pictures of Hopi katcinas '.«) Waring. Lucretia M., cataloguing of Bureau library by xxxii Warrior, representation of a lus the Great, in Iroquoian cosmology 319 War gods, worship of 25,20 Warrior maid, Hehee appearing as. in Po- wamu festival 74 Warty, a man-tjeing in Iroquoian ci>smol- ogy 230. 2;is Wasp katcinas. Src Tetanaya. Water, Fresh, a man-being in Iroqimiau cosmology 175 prayer for, in Hopi festivals 53 squirting of, by Hopi katcinas SI 110 30 50 Page Waterfowl, man-beings in Iroquoian cos- mology 1S2, 285 Water-house cUn, germ goddesses of 122 Water of Springs, a man-being in Iroquoian cosmology 174 Wattles, appearance of, in pictures of Hopi katcinas so Wawac races, description of katcinas ap- pearing in 114-117 Wealth, display of, in Pamiirti festival 2S Wedding blankets, appearance of, in Hopi pictures 119 Whip, use of, in Hopi foot races 114 White bear. See Kutcahonauu. White katcina. See Kutea. Whites, influence of. on Hopi fiaintinK 13,14 Whizzcr. apiiearanee of. in Hr)pi pictures., 91, IOS.111.120 Srr Bull-roarer. Wicoko, worship of 25 Wiktcina, description description of 91, 92 resemblance of. to Tanik '.I'l similarity of mask of Tcanavi to that of. 91 Wliwiikoti, ancient clan masks designated by the name of 109 appearance of beard and horns in pic- tures of Ill derivation of 1--^ AViiv/utcimti, description of 21,24 fraternities taking part in 23 Wiiwlitcimtil. appearance