Hopikatcinasdraw 00 Fewk

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MtF^
TWENTY-FIRST ANMAl.
HKI'OIIT
BUIiEAU OF AMERICAN ETHXOEOGY
SECRETARY OF THE SMITHSONIAN INSTITUTION
ISO'J-lllOO
BY
MRECTi IK
WASHIN(tTON
GOVERNMENT
PRIN
mtm^t^mr^
'J'
NG
OFFICE
.H1t3Zf
i^
LETTER OF TRANSMITTAL
Smithsonian Institution,
Bureau of American Ethnolooy,

Washington, I). T., Jnl/j 1, 1900.
to suhmit my Twe'iity-tirst
of the Bureau of Anieriean
as
Director
Annual Re])ort
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.
Sir:
have the honor
am, with respect,
yoTU' ol>edient servant,
ector
Honorahle
8. P.
L angle y,
SecreUu-ji of the Sniithsonidn Institution.
NTENTS
REPORT OF THE DIRECTOR

Pnge.
Field researcli ami cxjildratinn
plate
Office research
\iii
Work
Work
Work
Work
Work
Work
viii
in estbetoliifjy
ill
\vi
tciliii()lnij:y
in S()ci<ilog_v
xx
in philology
win
in fôphiiiloLry
\xvii
in descriiitive etlinoloi:y
xxxii
xxxii
Pulilication
Library
xxxii
Collectinn.s
xxxiii
Projierty
xxxiv
xxxv
NecroloLiy
Frank Haniiltnn
Elliott
Walter
xxxv
Cnshiiii;
Cones
.1.
xxxviii
Hoffman
xxxviri
Financial statement
Accom])anying
xl
jiapers
A(
Ho|ii katcinas, ilrawn
ii-Lxni)
xxxix
'0OJn'ANYIN< i I'APFKS
by native
Iroquoian cosmology, by
artists,
by Jesse Walter Fewkes
(plates
J.
X. B. Hewitt (plates lxiv-lxix}
127
REPORT OF THE DIRECTOR
TWENTY-FIRST ANNUAL REPORT

(IK
TlIK
BUKEAU OF AMEKICAN E'lHXOLOCiY

By
J.
W. Powell, Director
Ethnological researelies have been conducted during

the year ending June :^0, 1900, in accordance with the
act of Congress making provision "for continuing
researches relating to the American Indians, umh'r the
direction
of
the
Smithsonian
Institution,"
approved
March 8, 1899.
The work of the year was
carried forward in aci'ordsulnuitted on May

operations
ance with a formal i)lan of
13, 1899, and ai)])roved hy the Secretary under date of
June K;, 1899.

The field operations
of the regular cor] is extended into
Arizona, California, Cuba, Indian Territory, Jamaica,

Maine, Minnesota, New Mexico, New York, Nova Scotia,
Oklahoma, Ontario, and Wisconsin, and operations were
conducted by special agents in Alaska, Argentina, and
Porto Rico. The office woi-k comprised the collection
and prei)aratiou of material from most of the States and

Territories, as well as from various other ])arts of the
western hemisphere
As during previous years, the resear(dies have been
carried forward in accordance with a scientific system
developed largely in this Bureau. This system is outlined in the classifi<-ation adopted in i)]'(^vious repo}-ts and
contiimed in the present one.
BUREAU
Oi'
AMERICAN ETHNOLOGY
FIELD EESEABCH AND EXPLORATION

by Mr Frank Hamilton Cnshing,
spent the earlier months of the fiscal year in an investigation of the middens and tnninli representing the
work of the aborigines in northeastern United States,
A considerable number of both
especially in Maine.
classes of accnnudations were excavated, with instructive
Among the relics brought to light were many of
results.
customary types, together with a smaller number of much
The
Director, aided
significance, in that they represent early stages of accul-
turation through contact with Caucasian pioneers; and

in addition to the aboriginal and accultural artifacts, the
explorers were rewarded by finding the remains of a
metallic armor of European make in such associations as
throw light on the beginning of warfare between red

men and white.
Later in the year the Director, accompanied l;y Professor W. H. Holmes, of the United States National
Museum, repaired to Culm and Jamaica for the purpose
of tracing lines of cultural migration between the great
continents of the Western Hemisphere. The researches
of the last two decades have shown clearly that the customs of the aborigines in what is now southeastern LTnited
States were affected by extraneous motives and devices
the phenomena have suggested importation of objects and
ideas belonging to Avhat is commonly styled "Caribbean
art" from South America Ijy way of the Antilles, and it
was thought desirable to seize the opportunity offered by
recent political changes for special studies in the Antillean
Although the trip was a reconnaissance merely,
islands.
it yielded useful data on which to base further researches,
to
including a small collection for the
A noteworthy trip
Museum.
early in the fiscal year by

of volunteer assistants
party
Mr F. W. Hodge, with a
comprising Dr Elliott Cones, of Washington, Dr George
Parker Winship, of Providence, and Mr A. C. Vroman,
of Pasadena.
was made
The journey was
so planned as to touch
ADMINISTRATIVE REPf)RT
XI
the pLiteau country and valleys of New Mexico and Arizona and to ol)tain data
relatino- to social organization, migrations, and customs,
the less
known
inieljlos of
as well as typical photographs of individuals, lia])itations,

All of the existing puehlos of New Mexico were
etc.
The trip yielded a large
visited and many of the ruins.
for incor])oration in the reports,
cially in the Cycdopedia of Native Tribes.
body of data
and espe-
About the middle of September Dr J. Walker Fewkes

proceeded to New Mexico for the purpose of com]leting
his investigation of the mythology and ceremonies of the
Hopi Indians, his trip being so timed as to permit ol)servation of the autumn and winter ceremonies not preethnologic students. He remained
in the pueldo throughout the winter, and his studies
proved eminently fruitful. Toward the end of Maivh he
repaired to Arizona for the purpose of locating al)original
viously observed
l)y
ruins near Little Colorado river, concerning which vague

rumors were afloat; and this work, also, was quite successful, as
is
noted in another paragraph.
During the early autumn Dr

several groups of survivors of
Albei't S. (latschet visited
Algonquian tribes on Cape
Breton island for the purpose of extending the studies of

the previous year in New Brunswick; he succeeded in
obtaining considerable linguistic matei-ial, in addition to
other data pertaining to the northeasternmost representatives of that great Algonquian -speaking peo]de neighboring the Eskimo on theii' north and extending thence
southward more than half way across the in-esent territory

of the United States.
Early in the winter Mr J. N. B. Hewitt revisited the
remnants of several Iroquoian tribes in New York and
Ontario and continued the collection and comparison of
the triltal traditions. Finding the I'onditions favorable
for recording some of the more noteworthy traditions, he
spent several weeks in an Indian village near Hamilton,
Ontario, returning to the ofiice in April.
BUREAU OF AMERICAN ETHNOLOGY
XII
Mr J. B. Hatcher,
Patagonia and Terra del Fuego
as a special agent of the Bnreau, returned to the country
with a considerable collection for the Museum, as well as
a large nunil>er of photographs illustrating the physical
characteristics, costuniery, habitations, and occupations
He also brought in
of the Tehuelche and Yahgan tribes.
an extended vocabulary collected among the natives of
the former tribe and useful notes relating to the social
Toward the end
of the calendar year
who had been operating
in
organization and other characteristics of the two tribes.

Toward the end of the fiscal year Miss Alice C. Fletcher
was commissioned as
ritory and Oklahoma
esoteric
rituals
of
a special agent to visit Indian Terfor the purpose of obtaining certain
the
notably successful, as
is
Pawnee
tribe.
Her work was
indicated in other paragraphs.
Willis E. Everette remained in Alaska throughout

the fiscal year, pursuing his vocation as a mining engineer, but incidentally collecting, for the use of the Bureau,
Dr
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, accompanied a Peary expedition northward as far as Elsmereland, 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 distribution hence it is thought probable that archeologic work
on the island may throw light on the early history of this
linguistic
widely dispersed orarian people.
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 interests 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
and Avhile neither time

permitted exhaustive study, a few inter-
traces of Caribbean influence;
nor
o])]>oi-tunity
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,

al)ly
it
was noted that the presuni-
im])orted or accultural features are ]redominantly
and only subordinately of teclinical or industrial

that is, it would ajipear from the collections
that esthetic motives travel more freely, or are interchanged more readily, than 2)urely utilitarian motives
estheti<',
character
among
The relation is of course comthe relative abuiidan<-e of fiducial or other

sophic motives, which often l>lend with both esthetic and
])rimitive peoples.
plicated
l)y
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
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
of tribes, or integration of peoples,
the industrial motives of aboriginal artifacts; nor could
XIV
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
One of his
reports on field researches of previous years.
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 facepainting, the paint being applied uniformly in definite
The
patterns, of which nearly a dozen were observed.
male
though
to
the
women,
limited
practically
cust<:)m is
children are sometimes painted with their mothers'
On inquiry into the uses and purposes of the
devices.
designs it was found that each pertains to and denotes a
and that the more prominent

are symbols of zoic tutelaries for exam-
matronymic group, or
designs, at least,
clan,
thus appears that the painted

devices are primarily symbolic rather than decorative,
though comparison of the devices used by different members 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-
ple. Turtle, Pelican.
ration.
The
It
investigation
is
of interest in that
it
estab-
lishes the symbolic basis of esthetic concepts along a

line,
and
it
is
of even deeper interest in that
it
new
seems to
reveal nascent notions of decoration, and thus aids to
The
define the beginning of purely artistic activities.
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
restriction of the painted
symbols
XV
femak^s and the

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 facemarks of gregarious animals, and clan -standards significant as tartan or xnbroch and the confinement of their
especially conspicuous use of
to the
them
liy
disi)lay
to
the
attests i)erhaps
recognized
more
blood -carriers of the (dan

any other phenomena
clearly than
thus far noted the strength of that semi -instinctive feeling 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.
ti<)n
are incorporated in a
The details of the investigamemoir 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 development 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 portion 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
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-
to conceal
it
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 overcome 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
representation
theatrical
primitive dramaturgy and
proper.
specially significant feature of the perform-
the role assigned to human actors in boldly defying,

and eventually overcoming, the powers of darkness and
for this esthetic feature reflects a noteworthy aspect
evil
Dr Fewke's detailed descripof industrial development.
tions, with the attendant photographs and drawings, are
ance
is
published in another part of this report.
Work
As has been
Technology
indicated in earlier reports, the researches

have shown that the esthetic motives
of the last decade
of primitive peoples arise in symbolism and, as was noted

in one or two recent reports on the work, various indications have been found that industrial motives similarly
;
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
arise in
ADMINISTEATIVK REPORT
more
XVII
or less closely the natural fimctions of the organ-
In completing his studies of Seri technic during

J McGee lias discovered definite survivals
the year, Mr
The favorite
of this stage of industrial development.
Seri awl is the mandilde of a hird, and even when the
material is hard wood the iini)lement is shaped in imitathe war shield is a turtle shell
tion of the natural organ
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 development 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 alrea<ly lêen characterized as
protolithic
it corresponds with the stage provisionally
outlined by Cushing as prelithic; but taking due account
of the materials, i)rocesses, and motives chai-acteristic of
the stage, it may l)e distinguished as hylozoic, or jierhaps
Accordingly the earlier stages of
better as zoomimic.
industrial development may l)e defined as (1) zoomimic,
in whicdi the predominant ini|)lements are beast organs,
used largely in mimicry of animal movements'; (2) protolithic, in which the prevailing implements are stones
selected at random and used in Avays determined by
mechanical (diance, and (3) technolithic, in which the
prevailing imijlements are of stone shaped by preconceived designs and used in accordance with the teachings
of mechanical experience.
This classification of the
isms.
21
ETH 03
II
XVIII
industries
is
elaborated in an earlier report, the material
which was revised during the year.

In eontinning the preparation of his memoir on the
for
contents of the Florida shell mounds and muck lêds, Mr

Gushing lirought out many new examples of that ideative
association which forms the l)asis of zoomimic indusSeveral of these examples were found in the mucktry.
preserved implements and weapons of wood from Florida
others were found in various museums in the form of
artifacts of stone, and even of metal, shaped in imitation
of animals, or furnished with symbols of animals and
animal organs; still others were found in the hieroglyphics and hieratic codices of Mexico and Yucatan.
seems clearly to indicate

that while the zoomimic motive was the primary one
and stood nearly alone at and long after its inception,
it was not completely displaced l)y the protolithic or even
by the technolithic motives of higher stages, but persisted in connection with these quite up to the time of
Caucasian invasion indeed, it would appear that the
zoomimic motive in handicraft was the correlative and
concomitant of that zootheism out of which none of
the tribes had completely risen up to the time of the
The assemblage
of
objects
Discovery.
In the course of his reconnaissance of the inhabited
and ruined pueblos in New Mexico and Arizona, Mr
F. W. Hodge, with his companions, brought to light a
numljcr of notable examples of stone work. Two types
The first of these is repreare esi)ecially instructive.
sented l)y the ruins in Cebollita valley. The stones used
the walls were cleft with great regularity and laid,
after careful facing by battering, in such manner as
to produce a practically smooth surface, with corners
squared almost as neatly as those of a well -laid brick
The second type, also represented by ruins in
structure.
the Cebollita valley, is similar, save that the corners
were rounded apparently on a uniform radius, while the
ill
stones were dressed in such a
manner
as to
conform
to
XIX
ADMINISTRATIVK RKPORl
the curve about as closely as does metal -Avrougiit inasoury.

The perfection of the stone work of both types suggests
Caucasian skill; but the indications of great anti(]uity,
coui)led with the absence of Innding mortar, and espethe laying of the stones in sucdi manner as to reveal
ignorance of the principle of breaking joints, i)rove that
the work was primitive.
In his reconnaissance of tlic ruins of Little Colorado
river, Dr Fewkes reexamined critically the ancient sti'ucciall^y
ture discovered
interest as one
l)y
Sitgreaves in
of the earliest
18.11,
known
whicdi
is
of nm<di
ruins of the i>ue]>lo
country. His ol)servations on the subje<-t are of interest,

partly in that they afford a basis for estimating the <luration of such ruins when protected from vandalism either
by inaccessiliility, as in this case, or by such legislative or
executive action, as is frecpiently contemplated by gov-
ernmental authorities. The detailed measurements and

comparisons will be inr-or]Mrated in a later report. During the same trip Dr Fewkes discovei'ed a numl)er of
those of cavate dwellings
located in the softer layers of heterogenef)us volcanic
Some of his observations throw useful light on
deposit.
the methods of excavating such deposits employed l)y the
additional
ruins,
in(duding
aborigines, as well as on their general modes of life.

During the autumn it was ascertained that Dr A. E.
Jenks, of the University of Wisconsin, was engaged in a

study of the wild rice industry of the al)origines, and it
was thought well to take advantage of tlie opportunity to
systemize and ]lace on ]iermanent record the considerable
body of material In-ouglit together through his reseai'ches.
Accordingly provision was made to have Dr Jenks visit
various localities in Wisconsin and Minnesota in whi(di
the wild rice industry is still carried forward l)y th<' Indians, and provision
was
also
made
for photographing
the various operations connected with the harvesting,

preserving, and cooking of the produce. The inquiry
derives importance ju-imarily from the large use of wild
rice among the aljoriginal tribes and incidentallj" from the
miRKAU OK AMERICAN ETHNOLOGY
XX
of the produet in enlightened agriculture.

indebted to the natives of the Western Hemisphere for several important commodities. Among these
corn (that is, maize) occupies the first place; others are
the turkey, two or three varieties of lieans, certain
squashes, l)esides the remarkal^le ])aratriptic tobacco,
whose use has spread throughout the world since the
time of Raleigh, and there are indications that the wild
rice {Zizanid) of the region of glacial lakes may constiLed to the subject by
tute a notable addition to the list.
of Agriculture
Department
the
Bureau,
the work of the
has instituted inquiries concerning the extent of the wild
possible
iitilit}'
The world
rice area
is
and concerning the
the resource.
possibilities of utilization of
Dr Jenks' memoir
is
incorporated in the
Nineteenth Annual Report.
Work
Bociology
ix
Except when occupied in
work, the Director continued the synthetic study of demotic activities, and
during the year he completed the preliminary outline of
the activities expressed in institutions. The science
of institutions
is
field
commonly designated
sociology, after
Auguste Comte, Herbert Spencer, and other European

writers, and though the term is sometimes loosely used it
fairly meets the reqxiirements of scientific exposition.
The l>ranch of knowledge which it is used to designate is
one of the five coordinate sciences (esthetology, technology, 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
The third bran(di of sociology is civics,
organization.
defined
as the science of methods in govbe
which may
ernmental action, or in the
reg\ilati(^n of
the conduct of
associates
XXI
methods which have tor
peace, equity,
e(iiiality,
means
their normal objects

hberty, and charity amont;' the
ends in primiwholly 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 hran<di of sociology may
be noted as histories; it deals with the methods adopted
for the maintenance and perpetuation of social oi'ganizaCoordinate with these branches is the science of
tion.
ethics, which deals with the ideal bases and the ])i-actical
associates.
tive society
Tlie
have
of
attainiiifjj tliese
l)een ascertained ahnost
objects of associate organization.
The
ethi<-s of ]rimi-
have been ascertained almost wholly thi-ough

observation among the aborigines of America.
The
ethical relations existing among the tri])esmen have been
a revelation to students, and no line of ethnologic inquiry
has yielded ri(dier results than that jiertaining to tliis
tive life
An outline of the definition of sociology was

printed for the use of stmh'iits and foi- the Itenefit of
such suggestions as might be offered by other inijuirers,
subject.
and the discussion was exi)anded and
iiicor])orated in the
last report.
The primary purpose of the triji by Mi- Hodge and his

companions was to ascertain and record the details of
social organization as now maintained among the i)uel)lo
tribes. As indicated in various publications of the Bureau,
the aborigines of America belong in ap])roximately equal
proportions to two of the culture -stages defined by social
organizations
(1) savagery, in whi(di the institutions are
based on consanguinity reckoned in the female line, and
(2) barl)arism, in which the institutions are founded on

consanguinity reckoned in the male line. In some cases
a transitional condition has l)een found, as, for examjde,
among the Muskwaki Indians, who give a ])atronymic to
the first-born child, Init in case of its death in infancy
revert to the matronymic system; sometimes, again, the
basis of the organization is so well concealed as to be
obscured, as among the Kiowa Indians (noted in the last
BUREAT' OF AMERICAN ETHNOLOGY
XXII
the consanguinity may be practically

overplacement
of some other factor, as
concealed by the
among the California tribes, who regard language as the
dominant factor of their institutions (also noted in the
but the fortuitous relations may commonly
last report)
without
serious difficulty, and shown not
reduced
be
report)
or, again,
to affect the general fact that the
American aborigines
belong to the culture -stages of savagery and barbarism

in about equal proportions, reckoned on the basis of population though it is to he rememl>ered 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
In the Old World the transition has been
to the second.
fairly correlated with the gradual ]iassage from hunting
but in
to herding there the initial phase of agriculture
the western hemisphere the characteristics of the native
fauna were not such as to place herding in the van
Accordingly, it has been
of agricultural development.
thought desirable to trace the influence of harvesting and
planting, when pursued for generations, on social organization; 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 admirably 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
Although no noteworthy discoveries of
to the party.
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

is incor|)oratiiig tlie data relating to the elans
Mr
Hodii-e
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
which are extensively used in ceremonies for

symbolic ]"epresentation and it ap]iears from the recent
observations that particular clans claim and exercise a
of feathers,
sort of collective ownershi]) in certain families of eagh^s,
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
perhapts
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 comprehensive 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
of
more
linguistic stocks
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 ai<T of Dr Cyrus
;
XXIV
Thomas, whose researches conoerning the native codices

of Mexico and Yucatan have familiarized him with the
literature of these and neighboring regions, and to some
extent with the aboriginal languages. Dr Thomas devoted several months to the work; and about the close
of the fiscal year he had completed a provisional classification and map of native linguistic stocks in Mexico and
Central America, designed to supplement the classification and ma]i of the American Indians north of Mexico
published in the Seventh Annual Report. The material
remains in the hands of the Director for use in general

study and for revision for publication.
As noted above, Dr Allêrt S. Gatschet visited Nova
Scotia early in the fiscal year for the purpose of completing his collections of the northeasternmost Algonquian
tongues, and his collections will enable him to round out
the comparative vocabulary of Algonquian dialects so far
as the tribes of northeastern United States and the
contiguous territory are concerned. His work on Cape
Breton Island was especially fruitful. On returning to
the office he resumed the extraction of lexic and grammatic material, and pushed forward the preparation of
the comparative vocabulary; and in connection with this
work he prepared synthetic characterizations of the principal elements of several typical dialects, including the
Kataba of the Siouan stock.
Mr J. N. B. Hewitt continued the preparation of his
memoir on the comparative mythology of the Iroquoian
tribes.
On juxtaposing the princii)al cosmogonic myths
of the several tribes, found various indications of incompleteness, and it was chiefly for the purpose of verifying
certain of the versions that he revisited Ontario, as has
already been noted. He succeeded in obtaining a considerable body of new data, and after his return from the
field he made good progress in the preparation of his
memoir, a part of which has been incor]iorated in another
part of this rei)ort. Early in the fiscal year Mr Hewitt
made a notable comparison between the Seri language, as
ADMINISTRATIVE
XXV
RP:P(iRT
recorded recently by Mr Mcdee (and as previously o))tained from an exi)atriated 8eri man at Hermosillu l)y
Pinart, Commissioner Bartlett, and Henor Tenochio),
with the Yuman, Piman, and other sontlnvestern dialt'cts
recorded by various explorers. For a time the language
of the Seri was su]tj)osed to be related to the tongues of
the Yuman stock; but Mr Hewitt's exhaustive study of
the extensive body of material now pi-eserved in the
Bureau archives seems to demonstrate the absence of su(di
relation, and to indicate that the language of the tril)e

represents a distinct stock. Accordingly the classification of Orozco y Berra and other Mexican scholars of the
middle of the century is revived and in conformity with

the principles of nomenclature and classification announced in the Seventh Annual Report, the definition of
;
the language, dialects, and tribes
is
Stock
as follows:
iJialicfs
and
frlhrx
Seri (extant).
Tepoka (recently extinct).

Guaynia (long- extinct).
Upanguayiua (long extinct).
Serian.
In the course of his stay in the Ho])i village, Dr Fewkes

so fortunate as to obtain copies of a series of paintings
representing the tribal pantheon. The series comprises
some four hundred representations, mostly on se])arate
sheets the pictures partake of the characteristics of the
petroglyphs and calendric inscriptions such as those
described by the late Colonel Mallery they also present
suggestive similarities to the codices of more southerly
regions.
The entire series, reproduced in facsimile, is
incorporated in another part of this report.
One of the best known contril)utions to American abo-
was
riginal linguistics
the Eliot Bible,
])ul)lis]ied in the Natick

This contril)ution was sup})lemented in a highly notable way during the in-esent century
through the labors of the late James Hammond Truniliull,
language in
lG(i;!
is
and
1(J85.
who com]>iled from the

of information at his
Bilde, with the aid of other sources
command,
a vocabulary of the Natick
XXVI
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 Antiquarian Society, at Worcester, Massachusetts. Here it
attracted the attention of scholars and publicists, including 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
;
was granted for resuming the

lûblication of bulletins by the Bureau.
Accordingly,
when Dr Hale, early in 1900, brought the valuable manuscript of the Trumbull Dictionary to Washington it was
at his instance authority
assigned for publication as the
first
of the
new
series of
(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 manuscript 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
bulletins
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 executors, 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, Yucatan, 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
vision
desirable.
was made
His
was gladly accepted, and ])rosupplying him with copies of the
offer
for
transcrii)t of the vocabulary.
During the year Dr Franz Boas made additional contributions of im])ortance to the ling-uisti<' collections of
the Bureau. He also completed a second volume of Chinook 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) altruism. 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
inimical to\Yai-d contemporaries; and the striking differences led to further research concerning the interrela-
human groups and their physical surroundings 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
tions
))etween
arranged the Beri stand at the end of the series marking

the most intimate interaction between mind and externals, while the Papago stand in the front rank of aboriginal trilies as graded
from
this point
it is
by power
of nature -conquest;
and
easy to extend the scale into civiliza-
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
tion
primitive Seri) are peculiarly instructive; but the successive adaptions thus defined were found unexpectedly sig-
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
nificant in
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 control 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, extending 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 ethnologists confronted with those suggestive similarities in arti;
ADMINISTKATIVK REPORT
facts, habits,
and even languages,
XXIX
wliicli
as evidences of former contact nntil
were interpreted
incongruity
with geographic and other facts jiroved them to he coincidental merely, for the interdependence of thought and
environment offers an adequate explanation of the coincidences, while the diminisliing dependence of thought
on environment with cultural advancement equally explains 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
their
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 falhs

perhais 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 generations.
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 gradually combined and eventually strung together in an
XXX
BUBEAU OF AMERICAN ETHNOLOGY
order made definite 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
Now, the fable in itself
proi)erty of sages or shamans.
is seldom vigorous enough to pass unaided into the esoteric
lore of the tribe 1 >ut when it serves to interpret some
1
interesting natural
form or
phenomenon,
either in
in its subsequent association,
it
is
its
original
thereby fer-
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 strengthened, 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 incorjôrated 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 preftilized,
ace the publication with an extended review of the history 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
on the movements of the tribesmen thembut on the routes of travel taken by various
explorers, from De Soto down.
Although handicapped by illness, Mrs M. C. Stevenson 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
light not only

selves,
ADMINISTKATIVE REPORT
ritual
known
as the
Hako,
XXXI
ol)taiue(l liy Mijsss Alice
C.
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 fundamental 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 reference to the Mayan and Mexican calendar systems.
Early in IflOO he completed a memoir on the subject,
entitled "Mayan Calendar Systems," whi(di was incorporated in the Nineteenth Anniial Rei>ort. Later in the
fiscal year he continued in cognate work, making gratifyFletchei".
Its
ing progress.
basis
One
is
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<l thus to define a stage of scientific

development of which the Old World record is jiractically
lost.
Accordingly Dr Thomas's researcdies are deemed
especially valuable to scdiolars.
As has been noted, Mr J. N. B. Hewitt has applied the

comparative method to the study of aboriginal traditions
with excellent results. During the closing months of the
BtJREAr OF AMERICAN ETHNOLOGY
XXXII
year he was occupied in revising his memoir on

Iroqnoian mythology, and incorporating certain imporThe material
tant data obtained during his winter trip.
is nearly ready for the press.
fiscal
Work
in
Desceiptive Ethnology
tlie time spent in field work, Mr F. W.

in arranging material for the Cyclooccupied
Hodge was
pedia of Native Trilês and in editorial work. In the
former task he was aided during a part of the year by Dr
Cyrus Thomas, and in the latter by Col. F. F. Hilder,
ethnologic translator, and Mr H. S. Wood, assistant
Dr Thomas finished the revision of the Cycloeditor.
pedia cards pertaining to the Siouan stock early in the
accordingly this py)rtioii of the work is ready
fiscal year
for publication save for the requisite editorial scrutiny.
The plan for the Cyclopedia has been set forth in some
detail in earlier reports and need not be repeated.
Except during
Publication
Mr
F.
W. Hodge
remained in charge of the
editorial
work, with the assistance of Colonel F. F. Hilder during

the earlier part of the year and of Mr H. S. Wood during
Colonel Hilder's al)sence in the Philip])ines. The second
part of the Seventeenth Annual Report was received
from the Government Printing Office during the year,
though the first part was unfortunately delayed. The
printing of the Eighteenth Report was practically com The Nineteenth Report was transmitted for pub pleted.
lication on March 28, and the composition of this re]3ort
new
and
also of the first bulletin of the
way
before the close of the fiscal year.

Gill, the illustrator
Mr DeLancey
series
was under
Bureau,
remained in charge of the photographic work and of the
preparation of copy for the frequently elaborate illustrations required in presenting adequately the results of the
of
the
researches.
LiBKABY
The work
Bureau was maintained

Hodge. During the gi'eater
in the library of the
under the supervision of
Mr
ADMINIWTKATIVK REPORT
XXXIII
part of the fiscal yi-ar he had the assistance of Mrs LucreM. Waring, wlio nia(h> good progress in the catalogning 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.
tia
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 colfrom 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
lection,
museums of the Avorld so far as opportunities for study

of primitive l)asketry are concerned.
Another noteworthy 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

illustrating the use of artifacts, tlu^ construction" of
habitations,
while various collections of objects required to comwere acquired by purchase. Among the minor
collections was an exceptionally fine one of
copper implements 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
etc.
plete series
forms an instructive example of acculturation, and

serves
as a uscd'ul guide in the classification
of other coi)per
objects in the Museum.
particularly useful series of
21
KTH
(K-S
in
BUREAU
XXXIV
OB"
AMERICAN ETHNOLOGY
stone iin]ilements, known as the Steinei- collection,

also anioni;' the aeqnisitions of the year.
Althongh
collateral to the
work
of the Bnrean,
was
it
is
])roper to report that Colonel F. F. Hilcler, ethnologic
and acting chief clerk
of the Bureau, was, on

the Government Board of
the Pan-American Exposition, and that under a commission 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 transferred to the National Museum.
Toward the close of the
year Colonel Hilder reported the shipment of extensive
translator
January
IG, 1900, detailed to
collections, together
with a good series of photographs and
drawings designed for use in the installation. Incidentally he availed himself of opportunities to obtain certain
useful ethnologic literature required for the library of the
Bureau.
PROPERTY
As has been explained
of the
Bureau
is
in previous reports, the property
practically limited to (1) office furniture
and other appurtenances to office work, (2) ethnologic

manuscripts and other records of original work, (3) photographs and drawings of Indian subjects, (4-) a small
working lilirary, (5) collections held temporarily l)y collaborators for use in research, and (6) undistributed residiia of the editions of the Bureau pul)lications.
During
the fiscal year there has been no noteworthy change in
amount or value of the office property a considerable

number of manuscripts (including two of special value
the
noted in earlier paragraphs) have been added to the archives, 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
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, PennAt first a jdiysical weakling, he
sylvania, July 22, 18")?.
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 s<di()ol was the foi-est ab<mt his
There his taste
father's liomestead in central New York.
for natui-e was intensified, and the habit of intcri)reting
things in accordance with natural principles, ratlicr than
conventional axioms, grew so strong as to control liis later
Meantime, relieved of the constant waste of menlife.
tality through the friction of social relation, his mind
gained in vigor and force: he l)ecame a genius.
It is
was attracted l>y

Indian arrowpoints found in his neighborhood, and he
began a collection Avhich grew into a museum and lal)oratory 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
At
9 years of age Cushing''s attention
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
of his close
So, in his wigwam laborat(ry and later at Corand elsewhere, he began to reproduce chii)ied stone
arrow points and other al>original artifacts by i)rocesses
motives.
nell
XXXVI
BURKAU
<>K
AMETICAN KTHNOLCKJY
similar to those of the native artisans; in this
attained skill to a nniqne degree, and throniih
it
ai't
he
he gained
men.
Baird au
nni((ne nnderstanding of the processes of primitive
In 1874, at the age of 17, he sent to Seeretarj'

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
In 1876 he had
later passed into the National Mnsenm.
charge of a portion of the National Mnsenm collection at
the Centennial Exposition in Philadelphia, where he edi-
by his interpretation and imitafor his skill extended from

stone chipping to pottery making, basket bnilding, weavIn 1879
ing, skin dressing, and all other native arts.
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 person in a lifetime, wâs 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 governor, 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 Expedition, endowe<l by the late Mrs Mary Hemenway, of Boston; in 1886-88 Mr Cushing had charge of the work.
fied visiting archeologists
tion of native handicraft;
ADMINlSTRATIVi: UEPORT
XXXVII
Snlisequently he returned to the servi<'e of tlie Bureau,

and l)ei;'an preparing" for puldication tlie records of his
researches in Zuhi; a part of this material was puhlislied
in the Thirteenth Rei)ort under the title ''Outlines of
Zuhi Creation Myths." His health failing to an extent
requiring a <diange, he was assigned to duty in Florida,
where he made an areheologie survey no less remarkal)le
for the hreadth of view with whi<di it was conducted than
for the wealth of material ]>rodu<'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 enfeehled 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

has been sha]ied by a few men; the multitudes 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
human world
ancestry so far as we are able to think, chiefiy in the perfecting of the hand; for throughout the human world
men do before they know indeed, the greater i)art of
knowing
always ])receded by generations of doing. Ho

dawn was dou])tless brightened through
manual genius; then came those later millenniums in
is
humanity's
which the brain side of man rose into dominance and

illumined progress and this wîs 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
bURKAU OF AMERICAN ETHNOLOGY
XXXVIII
against dull nature the manual side of man has again come
into prominence, and the pages of later history are emblazoned with the names of inventors and experimentalists
in whom the hand side and the brain side have attained
To
perfect union.
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 inventions by others rather than in making inventions of his
own. This application of his powers rendered him successful 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 hypoan avant -courier in
fruitful
in suggestion,
thesis,
research, a leader in interpretation.
All his associates
by his originality and learned much of him.

debt of American ethnology to Gushing is large.
profited
The
Elliott Goues
On December 25, 1899, Dr

While he was not an officer
Goues died suddenly.

had frequently cooperated with the Director and the collaboraElliott
of the Bureau, he
during the earlier portion of the fiscal

year, when he was attached to a party engaged in work
An enthusiastic student of early
in the pueblo region.
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.
tors, especially
Walter
Dr Walter
J.
Hoffman,
the Bureau, died
Bureau
in
its
J.
Hoffman
for manj' years an attache of
November
8,
earlier years as
1899.
He
entered the
an assistant to the
late
XXXIX
Mallery, and s]>ent some years in the

collection of petroglyplis and other ahori^'inal records.
Suhseqneiitly he made independent studies in different
Colonel
(Tiirrii'k
Menomini of Wisconsin. His ])i'inin the Bureau reports are "Tlie Mide-
tribes, notably the
eipal publications
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 compensation of all necessary employees and the purchase of necessary
books and periodicals,
fifty
ing one thousand dollars

civil act,
Man'h
3,
1899
thousand dollars, of which sum not exceedbe used for rent of building" (Sundry
may
$50, 000. 00
Salaries or compensation of
employees
S.'U,
Special services
$1
6L'.
Traveling expenses
2,
Ethnologic specimens.
3, 820.
20
644. 91
00
Publications
20.
00
Illustrations
498.
.30
Manuscri]3ts
391 44
1,
600. 42
Books and periodicals
f(jr
library
Office rental
916. 63
Furniture
419. 05
Lighting
To". 65
54. .34
Stationery and general supplies
Freight
1,
218. 76
241. 55
Postage ami telegraph
57.
Miscellaneous
69 90
50
13,115,00
Total disbursements
Balance July
1,
1900, to
47, 852.
meet outstanding
liabilities
2,
65
147. 35
BUEEAC OF AMERICAN KTHNOLOGY
XL
ACCOMPANYING PAPERS
Two
papers of very considerable ethnological impor-
tance are appended to this report.

J.
W. Pewkes,
ethnologist,
natural beings of the
and
The
first is
by Dr
relates to certain super-
Hopi Indian pantheon known
as
profusely illustrated by a series
of colored plates reproduced from the original drawings
made by a native artist well versed in the symbolism of
The drawings and the data relating to them
his people.
katcinas.
The work
is
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 ethnologists, but our knowledge of their history and culture
Doctor Fewkes's study of
is yet far from satisfactory.
ground and throws fresh
covers
new
Hopi
katcinas
the
light on the religious customs and art of these people.
The second paper is l)y Mr J. N. B. Hewitt, ethnologist, and embodies three versions of the cosmologic myth
In
of the Iroquoian tribes of New York and Canada.
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
were collected
l\y
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
21 ETII IIB
PAPERS
HOP1 KAT
ih;awx
.JKSSI-:
t.v
('
\^ A S
xativk aktists
\VAJVVK]l FK\VKE!=^
1^
ENTS
Page
13
Introduction
H( ipi ferial calendar
18
Peculiar features
IH
Classification of festivals
Elaborate festivals
-0
Abbreviated festivals
Tabular view of festivals in a Hopi year
Priest fraternities in Hopi ceremonial festivals
Description of
Hopi
festivals
ceremony
Wiiwiitciniti, Xew-fire
-0
21
1'3
24
24
Soyalufia
24
Momtcita
25
Pamiirti
2t>
Winter Flute iiaholawu
29
Wahikwineiiia, Cbiblren's dance
30
30
Mucaiasti, Buffalo dance

Winter Tawa paholawii
Powamu
31
31
Planting of lieans
31
Dances
in the ki vas
32
Advent
of
sun god, Ahiil

Preliminary visit of the monsters
Flogging the chil<lren
Return of otiier katcinas
33
Advent of Masauu
Appearance of Powanui katcinas
36
Distribution of bean sprouts, dolls, and other dlijccts
39
Collection of food
Winter Lakone
by monsters
jialif)la\vu
35
36
36
38
39
39
Acts performed in 1900
40
40
Additional acts sometimes performed
48
Paraphernalia used, their construction and symbolism

Resume of events in PaUdiikfinti in 1900
50
Personations a])pearing in Paluliikonti
54
Palulukoiiti, or Ankwafiti
52
Winter Marau paholawu
55
Spring Sumaikoli
Abbreviated Katcina dances
56
Summer Tawa pain ilauu

Summer Sumaikoli
56
57
Xinian
57
55
CONTENTS
(ETH. ANN.
-Jl
Page
Description of Hopi festivals
contimieii.
Snake dance
Tciiatikilii.
S"
Leleiiti, or Leiipaki,
Flute dance
57
Bulitikilii, Butterfly
dance
58
Lalakonti
58
Owakiilti
58
Mamzrauti
58
Description of the pictures
59
Pamiirti ceremony
59
Pautiwa
Cipikne
59
Hakto
60
Caiastacana
60
Hututu
61
Huik
61
Tcolawitze
61
Loiica
61
60
Tcakwaina
Tcakwaina
Tcakwaina
Tcakwaina
Tcakwaina
Sio
Sio
Humis
Humis
62
(male)
62
mana
63
yuadta
63
taamu
(>3
64
taaniii
64
hoya
Wiiwuj'omo
Sio Calako
65
Heliliilii
66
Sio Avatc
Woe
Woe and
64
66
66
Tcutckutu
67
Powaniu festival
Ahul
Hahai wiiqti
67
Tumas
Tunwup
68
Tehabi and Tuiiwup taamu

Kerwan and Katcina niana
Soyokos (monsters)
Natacka naamii
Kumbi Natacka
Kutca Natacka
Natacka w'iiqti, or Soyok wiiqti
Natacka mana
70
Hehea
Hebea mana
73
Hehtê
74
67
68
69
70
70
71
72
72
72
73
74
A watol Soyok taka

A watobi Soyok wiiqti
74
Tcabaiyo
75
Atocle
75
So
76
li
W'iiqti
75
]Masar.u
76
Kototo
76
CONTENTS
FF.WKES]
PiiBe
Description of
Powaniu
pictures
tlie
festival
continued.
t-ontinueii.
Kwahu
"7
PaUikwayi.i
77
Kc( a
7S
Pawik
7S
7S
Totca
Monwu
Monwu
Salab
and Koyimsi
78
|ti
79
;\Ii)iiii
7tt
wtii
Hotski
7!i
Tiiriiock wa
711
Yaupa
711
Hospoa,
><0
SO
Pat szro
Koyona
Ki iwuki
SO
SO
<
MoUK
SI
Tetafiaya
si
Telavai
si
Owa
S2
Mai.
s:i
Hvuuis
Hopi
S'_'
A\'atc lioya
s:;
Huhuan
Nil vak
S8
s:^
Yoliozru
\vii((ti
s4
Powamu
S4
AVuk(.ikoti
S5
Kohonino
S5
Tcosbuci and Soy an
S5
ej)
Xakiatcoji
86
Kokopelli
Kokopelli niaiia
86
86
Lapiikti
Paluliikonti
:Macib(
86
I
Afikwanti
87
fi-stival
87
il
and Tatciikti
Figurines if ( irn maidens
Tacal) Aiiya and niana
Owanozri izro
Coto
Hopak and luana
87
Paliiliikon
Kokyan
87
'i
88
88
89
,
89
90
wiiqti
Piiiikon katcina
90
Putikon hoya
Paluiia hoya
Tcnkul lot
90
Tcanau
90
91
:
91
AVuiiamau
Mucaias taka
91
INIucaias niana
92
.\riva katcina nianas urindintr corn
93
92
CONTENTS
8
Description ni tne piotures
[ETH. AN.t. 21
continued.
continued.
Page
Paliiliikonti (Ankwafiti) festival
Hokyana
Hokyana niana
Oakwahonau
94
95
95
Kokle
95
Citoto
Sumaikoli ceremony
Sumaikoli and Yaya
Kawikoli
95
96
! .
Ciwikoli
96
96
96
Navalio katcinas
97
Tacab (Xaactadji)
Tacab (Tenebidji)
Tacab ( Yebitcai)
97
Tai-ab
98
97
98
Soyohini katcinas
98
Kae
98
99
Aho'te
A'hote
Turtumsi
Patcosk
Hototo
Kerne
100
Siwap
100
99
99
99
99
Hotcani
100
Tawa
Kau
100
Muzrilii
101
101
Lenya
101
Paiiwu
102
Tiwenu
102
Koroctu
102
Kwewii
- -
Tciib
103
103
Sowifiwu
103
Ciporaelli
104
Tuiiiae
104
Matia
Piokot
04
105
Turkwinu
105
Tiirkwinu niana
105
Toho
105
Kutca
Kutca niana
106
Urciciuiu
106
Yehoho
106
106
Zuni katcinas
107
Sio
Sio
mana
an<l three
Koyimsi
07
107
Citulilii
107
Teiik
108
Pakwabi
108
Kwacus Alek taka and Alo niana
108
CONTENTS
FEWKERl
Description of the pictures
Ancient
Old
Old
Old
contiimeil.
masks
mask Katcina clan
Page
109
clan
110
mask (Tciia clan)

mask Honau clanl
Pohaha Te clan
Hopinyu (Isauti clan)
Ke Towa Bisena
Masks introduced by individuals
Sio
110
Ill
Ill
Ill
Ill'
111!
(Soyowa)
112
Yuna
Yuna niana
Wakac
113
llo
113
Makto
113
Pakiokwik
113
Personages appeariutr
Aya
in rai-es i-alled
Wawac
114
114
Letotol li
114
Hemicii
115
Tcukapelli
Palabikuna
115
15
Kuna
115
Macmaliula
l(i
Tcilikomato.
IB
Wiktcina
Piptuka
Patun
:ii
If)
Tatacuiu
llti
115
Paski
Nakojian personages
Beings not called katcinas
Lakone luana
JIamzrau niana
Palahiko mana
Hopi Calako mana
Bull
mana
Cotokinunwu
Kaisale
Kaisale
118
1
IS
118
118
_
119
119
120
120
mana
Alosaka
120
121
Ahiilani
Tanoan names
117
117
121
for
Hopi katcinas
122
Origin of foreign katcinas
124
Alphabet used in spelling names
126
ILLUSTRATIONS
Page
Plate
III
IV.
Sio'lhuuis,
V.
Si'o
Humis
Vluil, Haliai wiuiti,
VII
VIII
T.-liabi,
,ni>^printe.l
taamu)
_^^^^
Avatc
^^
Woe and Tentrkntu

Tiimas, Tunwup
Tnn\vui> taa.nu,
Si,.
b^
_"
Kerwan ami Katcma mana
^_^
Kutca Natarka
Xataeka naamu, Kumbi Xata.-ka,
Xatacka wiiqti, or Soyok wiiqti
Ilelu-a. ITohea mana, Heher
Soyok wCuiti
Awat..l.i Soyok taka, Awatobi
IX.
X.
XI
XII.
^^'
[^
Toaliaiyo, Atoele
XIIT.
'^^.
Powaniu, So wiuiti, :\Iasavn-i, Eototo

Kwahu, Palakwayo, Keca, Pawik
Monwu wiiqti
Totca, Monwii an<l Koyimsi,
A'aupa
ilonvvu, Hotsko, Tiirp. ickwa,
XIV.
X^'.
XVI
XVri.
XVIII.
_^^
^^
-
^'
Salal!
Hoypoa, Patszro, Koyona,

Momo, Tetanaya
XIX.
XX.
Tekivai,
'^^^
Kowako
'^^^
'^.,
"
Owa ami mana
'
hoya
Malo, Ilumis, Iluhuan, Hopi Avatc
Xuvak, Yoho7.ro wuqti, P<iwamu
].
XXII.
XXin
taarnu
hova, Wiiwiiyomo
Sin Calako, Woe, Ilelilulii,
VI,
XX
bO
Pautiwa, Cipikne, Hakto, Uvuista.wui

;"'""'
Hntutn, lluik, Tcolawit/.e, Louca
T.-akuaina uiana, Toakwaina
T,.akwaina. Trakwaina taan.n.
II.
^-j
^^
AVukokoti, Kohonino
XXIV.
Tcoi^liuei
and Soyan
ep, Nakiatcop..
Kokopelli, Kokopelli mana, Lapukti

Alacil lol, Paluliikon and Tatciikti
Fimrines of Corn maidens, Tacal. Anya
XXV.
XXVI
XXVII.
^^
^^
'^^^
\"","'\
(
misprmte.l Ana) and
mana
'XXX'.
Owanozrozro, Goto (Walpi), Goto (Uraibi)

Puiikon katcma
H, .pak and mana, Kokyan wuqti,
Tcnkubot
Piiukon hoya, Palnna hoya, Teanau.
XXXI.
Tuckubot)
Wapamau, Mucaias taka, Mueaia mana
XXVIII.
XXIX
XXX
XXXIII.
XXXIV.
'xXXV
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
(mi^pnnted
kateina nianas <;rinding corn

Hcikyana, Ilokyana and mana
Kokie, Gitoto, Sumaikoli and Yaya
Kawikoli, Ciwikoli, Tacab (Xaactadji)
Kae
Tacab (Tenebidji), Tacab (Yebitoai), Tacab.
Hotote)
A'hote, Aho'te, Patcosk, Hototo (mii^prmted
Tawa
Siwap,
Hotcani,
Kerne,
^^^^
^j.-,
Anya
Kau, Muzribi, Lenya
j^-
^^^
'^^^
"^
-^^
^-i-^
^^^^_^
ILLUSTRATIONS
12
Plate XL.
XLI.
XLII.
XLIII.
XLIV.
XLV.
XLYI.
XLVII.
Panwu,
Ti wenu,
Triib, Cipoinelli,
[ETH. ANN. 21
Page
102
Kwewu
Sowifiwu
102
Tumae, Mafia
104
Turkwinu mana
Kiitca, Kutea mana, Yehoho, tJrciciniu
Sio, 8io mana and three Koyimsi
Citulilii, Teiik, Pakwabi
Kwaous Alek taka, Alo mana, Old mas^k (Katdna rlan). (ild
mask (Tciia clan
Old mask (Honau clan), Pnhaha (Te (dan), Ilopinyu Isauu
clan
Samo w aqtaka
Yuila, Yufia mana, Wakac, Makto
Aya, Letotobi, Racer, Hemico
Tcnkapelli, Kona, Palabikuna, Tcilikomato, Macmahola
Piukot, Tiirkwinu,
XLVIII.
L.
LI.
LII.
LIII.
106
108
108
XLIX.
104
106
Wiktcina, Piptnka, Patun

Tatacmu, Paski
110
112
114
114
116
116
LIV.
LV.
LVI.
LVII.
LVIII.
LIX.
Nakopan personages
Lakone mana, Manizrau mana
Hopi Calako mana, Palahiki mana
Cotokinunwu, Kaisale, Paiakyamu, Kaisale mana
Alosaka
120
LX.
LXI.
LXII.
LXIII.
Aluilani
122
116
118
118
Bull
mana
Koroctu
Pakiokwik, Ke Towa Bisena, Tiirtumsi (misprinted Tiirtumsi
Owa, Cakwahonan, Toho
120
120
122
)
122
122
HOPI KATCINAS
DRAWN BY NATIVE
ARTISTS
By Jesse Waltek Fewkes
INTRODrcriOX
The Hopi Indians represent their yods in several ways, one of
which is b\' personation h\y wearing' niaslis t)r garments hearing
symbols that are regarded as (haracteristi<- of those beings. The symliols depicted on these masks and garments vary considerably, but
are readily recognized and identified by the Indians.
At each festival in which these supernatural beings are personated
the symbols are repainted, and continued practice has led to a high
development of this kind of artistic work, man}' of the Indians having
become expert in painting the symbols characteristic of the gods.
Believing that a series of pictures inadt> by the cleverest artists
among the Hopis would be a valuai)li' means of studying the symbolism 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 collection 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,
.-êe
the alphabet at the end
<if tliis
p:ipcr.
V.i
14
HOPI KATCINAS
[ETII.
ANN. 21
His undo. Homovi. who 1ms never been to school, and is unacquainted with the English lanouag-e, drew some of the best pictures,
the technique of which is so like his nephew's that it is safe to conclude that the drawings of the latter are aboriginal in character.
A
few of the pictures were drawn by Winuta, whose work, like that of
Homovi. is unmodified b}- white influence. A boj' who had attended
a Government school in Lawrence, Kansas, also made a few paintings, but as thej' show the influence of instruction in this school they
are not valuable for the purpose had in mind in publishing this collection, and they have not been reproduced hero.
AVhile, then, their character has possibly been somewhat influenced
by foreign art, the pictures here reproduced and described may be
regarded as pure Hopi, and as works little afl'ected by the white
teachers with whom of late these people have come into more intimate
contact than over before.
To
facilitate the painting the
author provided the artists with paper,

and pigments; he left the execution of the work
wholly to the Indians, no suggestion being made save the name of
the god whose representation was desired.
They carried the materials
to the mesa, and in a few days returned with a half-dozen paintings,
which were found to be so good that they were encouraged to continue
the work.
In some instances, the artists painted pictures of gods
which the author had never seen personated.
When the paintings were delivered, the author wrote under them
the names of the beings represented, with such information as could
be gathered concerning the special symbolism upon them. Later
other Hopis were asked to identify the pictures, which they readily
did, the names they gave being nearly always the same as those given
by the ai'tists. This independent identification was repeated many
times with difl'erent persons, and the replies verified one another almost
without exception. The talks al)Out the paintings elicited new facts
regarding the symbolism and the nature of the beings represented
which could not have been acquired in other ways. Several men made
critical suggestions which were of great value regarding the fidelity
of the work and embodied information which is incorporated in the
exposition of the collection.
At one time the reputation of the.se
pictures was so noised about in the pueblos that visitors came from
neighboring villages to see them. At first the collection was freely
oflered to all comers for inspection, on account of the possibility that
new information might be thus gathered, until some person circulated
a report that it was sorcery to make those pictures, and this gossip
sorely troubled the painters and seriously hampered them in their
work, but the author was al>lo to persuade the artists and the more
intelligent visitors that no liarm would come to them on account of
pencils, brushes,
the collection.
THK NATUKE
FF.WKE91
<
IF
were made primarily
Tlu' pictures
KATCINAS
15
iliustiatc symliois
\<>
bolic paraphernalia used in the personation of
tiic
tally they .show the ability of the Ho|)is in painting, a
among them.
expression which is very ancient

ures on ancient pottery from Tusayan,
Sikyatki, leaves no question of the
in this
form of
artistic
The painting of
fig-
iliustrateil in a collection frt)m
of
aliility
As specimens
form of expression."
and sym-
yods, hut iiudden-
thi^
ancient Ilopi
women
of pictorial art the pictures
here presented compare^ very well with some of the Mexican and
Mayan
codices.
appear
in
They represent men personating
the gods, as tiiey
religious festivals, and duplicate the symliois on
images, called dolls, which represent the same brings.

tion of
some of
more
the
certain
considinu-
characteristic dolls in semblance of gods
is
given tdesewhere.''
When
Hopi draws a picture or
cuts
doll or an idol, he gives the greatest
head.
The symbols on
;ui
image of
u g'od, either a
to the rei>rescntation of the
cai'i^
the head are characteristic, and
generally^ out of proportion to that of the other parts,
its
size
^^'llen
is
these
Ijy men th(> symbols are ordinarily painted

on maslis or helmets; conse<iuently the heads of the figures may be
same gods are personated
masks or helmi'ts of personators.

The personations which are here figured generally appear in winter
festivals or ceremonies, a more detailed account of which will be given
said to represent
elsewhere, but
has seemed well to preface this descri})tion of the
it
pictures with brief suimnaries of great festivals in which the figures
represented are specially prominent, and to

others as
may
Powamu, and
1k>
necessary.
Paliili'ikonti
The great
make such reference
festivals, calletl
to
Pamiirti,''
or AiTkwanti, are celelirated in January,
February, and March.
The personations
arc called katcinas: the nature of these merits a
brief consideration.
Primitive
allied to
man regards everything
what we
call life,
as possess(>d of
capable of action for good or
magic ]iower
evil.
I'his vital
power, he believes, is directed by will; it was probably lirst identilied

To the savage whatever moves has a beneficent or
with motion.
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 perhaps 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'
of
Arclioologieal Expedition to Arizona in 1S95. in
AmiTican
l-lthnology. part
/'Internationales Archiv
I-
2.
fiir
tlie
Seventwnth
.A.nniml Kcpiirtof tlie
1S99.
Ethnograpliie.
Band
For the pronunciation of proper names, see
llii'
vii. 1S94.
alphMl)et
iit
llie
eml
c'f
Ihis ]japfr.
Bureau
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 continued 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 personified 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
When these words originated they
have, to beliefs of primitive man.
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 represente<l.
In the Hopi ritual thei'e are dramatic celebrations of the arrival
and departure of the katcinas. Certain clans have special festivals
in which they dramatize the advent of their clan-ancients; thus the
Katcina clan represents it in a festival called Powamu, the Asa clan
in Pamiirti, the Patki clan in Sojâluna.
Kindred clans unite with
the more prominent in the dramatization of the advent of their clanancients.
There is only one dramatization of the departure of clanancients, a festival which is called the Niman (departure), and which
occurs in Julj'. Personations of the same clan-ancients do not ap])ear
every year at a stated time; in some j'ears the}' ai'e more numerous
than in others, as quadrennially, when certain initiation ceremonies are
performed. Particular personations are prescriljcd for great festivals
like Pamiirti, Powannl, and Palilli'ikonti, and these appear yearly, but
NUMBER OK KATCINAS
KEWKEs]
17
there are othei's whose appearance depends on the iiiclinatU)n of the

owner of the masks or on other causes, on which account tlie personnel
of the actors in the festivals changes year
by year without, however,
there being any fundamental modifications.

Tlie author has repeatedly l)een informed by the Hopis that the
numl)er of katcinas is very great, much greater than the number
figured, especially if all those mentioned in traditions are included.
When we reflect upon the probable way these supernaturals have been
added to the Hopi Olympus, we ma}' gain some idea of tlicir possible
number, for each clan as it joined the Hopi population brought its own
gods, and, as the clans came from distant pueblos, where environmental
conditions difl'ered, each had a mythologic system in some respects
characteristic.
Many Hopi clans have in course of time become extinct,
and with their disappearance their old masks have passed into the
keeping of kindred clans, to whom they are now known as "ancient,"
being never used. The distinctive names of such ha\e been lost, but in
some cases the mask still retains its svmbols. Then there is a constant
increase in the luunbers of katcinas; not oidy are the Hopis at'quainted
with many katcinas that are no longer personated. l)ut they ai-e also
new ones. Thus the katcinas called Chicken,
Cow, and many others which might be mentioned, have made their
continually introducing
appearance in the last decade.

It is not dithcult to see how this may
have been brought about. A man goes on a visit to Zufii or some
Kio Grande pueblo and witnesses a personation of a katcina which, on
returning to his own home, he introduces into the Hopi ritual. This
process of introduction has been going on for many years, so that we
have katcinas called Navaho, Kawaika (Keresan), Pima, Apache, and
others of foreign derivation.
Thus not only have clans introduced
new katcinas from time to time, but individuals have done the same,
and in many instances this introduction has taken place so latelv that
the name of the man who brought them is known, as he is still livinc
in the pueljlo.
Of
the masked personations among the Hopis some, as Tunwup,

and Natacka, always appear in certain great ceremonies at stated
times of the year.
Others are sporadic, having no direct relation to
any particular ceremony, and may be represented in any of the winter
or summer months. They give variety to the annual dances, but are
not regarded as essential to them, and merely to afl'oi'd such \-ariety
many are revived after long disuse. Each year many katcinas may be
added to any ceremony fiom the great amount of resei\e material
with which the Hopis are familiar.
Some have become extinct, and
knowledge of them remains only in the memory of old men, oi' now
and then one maj^be recalled to mind by an ancient mask hanging in a
darkened room. Thus, it is seen that within certain limits a change
Ahiil,
21
ETH 03
-2
HOPI KATCINAS
18
is
continually going on in
dances.
ties that
The
It is
more
the.
[eth. ann. 21
cliaractcr of the personations in
masked
especially to the ancient or almost forgotten varie-
we should look
for aid in
making a
classification of katcinas.
pictures have ])een arranged primarilj' on a basis of the sequence
Possibly a more comprehenof appearance in the annual calendar.

might
be
made with reference to the
the
pictures
of
classification
sive
clans which introduced them, and tables are given with that thought in
mind, but there is little possibility tliat a classification of this kind can
be made complete, since the clan origin of many katcinas will always
remain unknown.
The classification of katcinas by names leads to important results,
but the nomenclature, for many reasons, is often deceptive. The
same god maj' have several attributal or clan names which have survived from the difl'erent languages spoken originally by component
Certain peculiarities of song or step of the perclans of the tribe.
sonator, or a marked or striking symbol on his paraphernalia, may
have given a name having no relation to the spirit personated. Keeping this fact in mind, and remembering the permanency of symbols
and the changeability of nomenclature, we are able to discover the
identity of personations bearing widely different names.
An important aspect of the study of these jjictures is the light their
names often throw on their derivation. We find some of them called
by Zuiiian, others b}' Keresan, Tanoun, Piman, and Yuman names,
according to their derivation. Others have names which are disThis composite nomenclature of their gods is but a
tinctly Hopi.
reflection of the Hopi language, which is a mosaic of many difl'erent
Hopi the perPayne so ably discusses

The successive clans
in the second volume of his History of America.
which united with the original settlers at Walpi introduced many
words of their peculiar idioms, and it is doubtful whether the present
Walpians speak the same tongue that the Snake (Tciia) clans spoke
when they lived at Tokonabi, their ancient home in northern Arizona.
linguistic stocks.
No
race illustrates l)etter than the
petual changes going on in languages which
HOPI FERIAL CALENDAR

Peculiar Fkatures
The author
will first sketch the ferial calendar" of
Walpi and give a
brief account of tlie nature of the rites occurring each month, having
figured; but only so much of

given as will help to explain the pictures and
render the paraphernalia intelligible.
especially in
mind the personages here
this calendar will be
aFor
ferial
215. 23fi;
calendar of the Hopis, see Internationales Archiv fur Etlmograpliie, Band viii, 1893, pp.
vol. XI, 1898; Fifteenth Annual Report of the Bureau of Ethnol-
American Anthropologist,
ogy, 1897, p. 260 et seq.
HOPI CEREMONIAL CALENDAR
t-EWKEs]
19
The
lire
cereiiionial year of the Hopis })egins in Novomlier with a Newceremony which assumes two forms, ela))orate and abbreviated.
The elaborate form, given every foiuih year, is very complicated,

owing to the initiation of novices into the fraternities. Following
this precedent, the rites of the winter solstice (Soyaluna), Powamu,
and Paliiliikofiti are celebrated in extenso in those years. The elaboration or al)breviation of the New-tii'e ceremony,
calendar, thus jH-dfoundly affects
all
festivals of the
which opens the

remainder of the
year.
There are also several
otlier
variations in the calendar, due to
the celebration of either the .Snake or Flute festival, which alternate
with each other.
Thus
in
odd years there
is
in
January an assemblage
of the Snake fraternity, while in even years the Flute priests have a
meeting
in the
same month.
fications in other
ceremonies
There are likewise certain minor modiiti

those years in which the Flute and
Snake ceremonies, respectively, are celebrated.

It must be borne in mind that the Hopis are ignorant of the
Roman names of months, January, Feln-uarv. and the like, but these
names are introduced in the following pages for convenience in reducing their calendar to our own.
Their months often take the names of
tlie ceremonies which occur in thiMii.
The four seasons, spring, sunnncr. autumn. an<l winter, have no
equivalents among the Hopi so far as is known.
The Hopi year has
two divisions, which maj' be designated that of the named and that of
the nameless moons; the former is the cold period, the latter is the
warm roughly speaking, they are winter and summer. These divisions may Ix^ called the greater and lesser periods, ;is the former begin!*
in August and ends in March.
In the tiist occur the greater, in the
other the lesser mysteries (see below, Classitication of Festivals),

although this practice is sometimes reversed.
Classification of Festivals
As has been noted, the ceremonies in the Ilopi calendar vary in

complexity as a residt of the initiation of novices into the priesthoods,
which occurs about every four years.
In addition
to
this
((uadrennial
variation
there
is
lesser
and
greater celebration of the same festival eîch year, which are ordinarily six
months apart, the
adjective
"elaborate" will
which are celebrated
lesser being generally in winter.
l>e
The
applied to those quadrennial festivals
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.
HOPI KATCINAS
20
[eth.akn.21
Elaborate Festivals
Some
others
the elaborate
of
live.
In years
festivals
when
involve
nine days' active work,
the New-tire ceremony
day ceremonies are abbreviated
to five,
is
brief, other nine-
and five-day ceremonies are
shortened to one. A list of the festivals of the latter class

below, under Abbreviated Festivals.
Among- elaborate festivals with a nine-day duration may
is
l)e
given
men-
tioned the following:

(Lenpaki).
Xaac/naiya.
Leleiiti
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:
Fuurteentli day: Yunya.
First, day: Tcoteoyunya.

Second day: Tiyuna.
Tenth day: Yunya.
Eleventh day: C'ustala.
Tweh'thday: Luotala.
Thirteenth
Fifteentli day:
Cuskahimu.
Sixteenth day: Komoktoti ikya.

Seventeenth day: Totokya.
Eighteenth day: Tihtini.
(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,
Practically
is followed by three or four days of purification.
each of these ceremonies takes twenty days from the smoke talk
which
(Tcotcoyunya) to the
final
day of purification.
Abbreviated Festivals
Among
five-day ceremonies which are believed
iorms of the
first
group,
may
to
be contracted
be mentioned:
Pahihikonti, or Afikwauti.
'Wiiwuteiuiti.
Paniiirti.
The one-day ceremonies, which may be extended over
five
days
in
special years, are as follow:

AVinter Flute prayer-stick-making.
Winter Snake prayer-stick-making.

Winter Lakone prayer-stick-making.
" Literally,
Winter JMarau prayer-stick-making.

Summer Sun prayer-stick-making.
Winter Sun prayer-stick-making,
Momtcita.
snake (tcua) going do^ni (pakit), referring to entering the kiva.
HOPI FESTIVALS BY MONTHS
FEWKES]
Tabular Vikw nv Festhals

The
with the Now-tire or
niiiL;-
months
November
Ki'leiinb'i/((
Ji'orr//i7i/'/\
Yeak
ix a Ilori
following" cerenionies, celebrated iuimially at
Tiisayan, are mentioned with the
'Jl
in wliieli
tlie
East mesa of
they occur, hegin-
festival.
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

if the former is celebrated the winter ceremowhich follow are always more complicated.
following festivals, for

nies
])i
1.
i-t
mill r. Kijiliii nr)jilli>il
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
nf the I'akab
clans).
Stone images of the
Hano warrior
gods, cori'esponding to the Ilopi
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
Piiiikon hoya. Palufia ho_ya,
Sojâluiia.
In this festival there
Hano warrior
i.s
time as those of the
\\'
inter-solstice
./(///
1.
an altar and pray(>r-stick-making.
same rooms and

ceremony.
altars are erected in the
iiiinj.
The
at the .same
Piiiiiiiri/iiiru
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 Snake
time, and
yeai's and
or lesser Flute or Snake prayer-stick-making.

fraternity of i\w under world
there
is
is
supposed
to
The Flute
meet
at this
a sympathetic gathering of P^lute priests in even
Snake priests in odd _years. In the odd years certain rites

ki\'as during the Soyalufia ct'remony to harmonize with the
preeminence of the Snake chief in those years.
occur in the
.3.
Mucaiasti
4.
Tawa paholawu (Sun
Buffalo dance )
prayer-stick-making.
AViuter or lesser assemblage of the Sun priests.
i^2
H<iPI
KATCINAS
[eth. ask. 21
FehriKiri/, lînoninuryawu
1.
Powamu (Bean -planting).
ceremonial puritication festival eelel)rating
tiie
return of the clan-
ancients of the Katciiia clan, in which several other clan-ancients like-
wise appear.
2.
Lakoni- iialmlawi'i
Lakone
])rayer-.stiok-niakins).
^Vinter or lesser sympathetic meeting of the Lakone priesthood,

who make otlerings and deposit them in distant shrines.
Mdrrli.
1.
ic'uiiiiirijiiirn
Paluliikonti, or Afikwanti.
Theatrical performance or mystery
corn:
2.
its
purpose
Marau
is
i>lay, illustrating
the
growth of
the production of rain.
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
fraternity, in which an elaborate altar is erected and a public
basket dance is celebrated.
Lakone
Oetdh
1.
23
HOPI PRIEST FRATEBNITIES
FEWKES]
Owakiilti.
Basket dance of the

society,
when an
I'mli
and Pakal)
elal><)rate altar
is
clans.
Meetinj,'
erected and
<>t'
tin'
haskc^t
)\vakiiltri
dance
is
celebrated.
2.
Mamzrauti.
Hand-tal)l<'t dance.
orate
altîr is
Meetino- of the
Marau
erected and a hand-taldet dance
is
PRIEST FRATERNITIES IN HOPI

FESTIVALS "
society, wlini an clali-
celebratrd.
CEREMONIAL
Each of the alwve-mentioned ceremonial festivals is perfornicd hy a

society of priests and is simph- or complex according to the r<dative
strength and social inHut>ncc of its priesthood. The following- lists
give the names of these societies and the festivals in which tliey are
specially prominent:
Fniit-riiity
24
HOPI KATCINAS
[eth. ann. 21
There are a few other priest fraternities which take part in the
Hopi ceremonies, the most important of which are the
Tcukuwimplvya, amono- which may be mentioned the PaiakA-amu (mudheads), Tatci'ikti (cloM'ns), and Tcutckutii (gluttons).
They are intimately associated with the masked katcina observances, in which they
celebration of
generally take part.
DESCRIPTION OF HOPI FESTIVALS

WrwuTciMTi. New-fire Ceremony
The
festival of
the
new
lire
ternities or societies called the
is performed by four religious fraAaltu or Alosaka, the Kwakwantii,
Tataukyamu, and AViiwutcimtu.
The dominating element

the Hopi year,
is
in this great yearly festival,
the worship of the
which opens
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 proceedings 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
ceremony, called Sojâluiia, All-assembly, is an

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 following 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 public, distributing gifts to the people and receiving their prayers."
occasion of
solstice
many
rites in all kivas
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.
MOMTC'ITA
KEWKKs]
On
Olio of the
CEREMONY
days of this festival
men
25
personating
many
ixinds of
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
birds dance together in the
being attached feathers.
The following
birds are personated:
Kwalui, Eagle.
Turpi ickwa.
Keca,
Hawk.
Kowako, Chicken.
Tuti-a, Hnnuiiiufiliinl.
Pat-izro, Snipe.
Menwi'i, Owl.
Hotsko, Owl.
Kwayii,
Pawik, Puck.
Hawk.
]M()MT('IT,\
This special ceremony of tiic Kalektaka, or warrior society, introduced liy the I'akab or Reed (arrow) clans, whose chief is Pautiwa,
directly after SoyaluiTa.
The society has a special room
i.s observed
for its meeting, which is under the old Pakab house and is entered
from the roof. Ordinarily this room, called tli(> Piiiikonki or house
The four walls are decorated with
of the god of ^var. is c1<)S(h1.
pictures of animals, as follows:
On
the north side there
is
a picture
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 Toko, the ^Mountain Lion; on the w(>st wall
of the sun.
judged
From
is
their j)ositions on the walls these animals
to be the distinctive beasts of these cardinal points.
corner of this room there
is
may
be
In one
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.
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
Prayer-sticks of peculiar construction are
imi)lements.
The rude stone images
represi'iiting the llano war gods are arranged

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
in the kivas
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
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
iu tho Mofi kiva,
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 representatives called the Aiwahokwi.
The belief of the Zufiis and Ilopis that Sichumovi is closely connected 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
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
festival at
houses of chiefs.
Eight days after the sun god, Pautiwa, had made the circuit of the
above mentioned, personators of the following beings marched
from the Sun spring up the trail into Sichumovi:
kiva.s as
Pautiwa,
Sun god.
Tcolawitze,
Fire god.
Cakwa
Green Cipikne.
Cipikne,
Mrs Stevenson informed the author that the Zuiii claim one of the towns on the Kast mesa, and
he learned that the town referred to is Sichumovi.
''See .lournnl of American Ethnology and Archteology, vol. ii, 1892.
later
pamCkti CKKEMoNY
FEWKEs]
Sikya Cipikne,
Hakto.
Huik.
Hututu.
Yellciw Cipikue.
Caiastaeana,
Loiitr
27
horn.
The men who personated these beings gathered about
-i
p.
m. at
a house of the Radjiêr chni on the Zuni trail, far out on the plain
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)
Those froiu the Mon kiva represented II(diliili'i. Kwahu
kivas.
(Eag-1(>). Kwayo (Hawk). Macikwayo (Drab Hawk). Pawik (Duck), and
many nuidheads or clowns; those from the Nacal) kiva contributed
The ])roeession. eidargcd by
several personations of Teakwainas.
continued
on u\) tlie mesa, under lead
and
these additions, re-fornied
personation.
Pautiwa,
past the Kabbit-ear shrino
of the sun god
edge of the mesa, midthe
the
shrine,
on
east
(Sowinakabii) to
Sun
arrival there the}'
On
their
tmd
Sichumovi.
between
Walpi
way
re-formed in platoons and contiiuied on to the latter pueblo.
The procession entered the pueblo aVjout sunset, presenting a most
The
barbaric appearance in the rays of light from the western sky.
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
He was culled Tcolawitze and carried
with spots of different colors.
The most
in his hand a cedar-bark torch, one end glowing with tire.
startling figure was perliaps that representing the Humis katcina,
He was accompanied
or rather the Zuni supernatural of this name.
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
and there dressed, puttiny' on
tlieir
HOPI KATCINAS
28
was drawn on the ground, along which
[eth. 4nn. 21
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
of the following houses:
Asa
went
to
clan house (Homovi's).
(Nuvasi's), Patki clan iiouse (Tcoshoniwu's),
and
one or another
Honani clan house
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
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
Tlie mural decoration of the Kiikiitc
nailed in a row about them.
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
The author supposes that the four masks called Wiiset their masks.
wiiyomo (see plate \), which are apparently verj^ old, as their name
indicates, represent sun masks, and as such are symbolically and morphologically the same as that of Ahiil, the sun god of the Katcina
clan. They are exceptional in having the curved snout (which is homologous 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
floor,
not the place to point out the resemblance Ijctween the symbolism of the Calako masks
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
is
practically a sun drama.
festival
oThis
is
and those
WINTEK FLUTE PRAYER-STICK-MAKING
FEHKEs]
near a .small opening'

the room, the
in
29
the floor representing- the .saered region of
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
Bird worship predominates in
a conventional symbol of a rain cloud.
the cults of this clan, and in these rings of meal the masks of the bird
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,
These
a row of twenty Tcakwaina masks lianging on the walls.
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.
gods,
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,
There
tiponis are ])ut in position, and prayer-sticks are manufactured.
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 collection 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
Hoiiyi
made
flute pahos.
the following:
1.
2.
Ordinary green
double paho,
flat
on one side, with corn-husk packages of meal.
flute pahos.
The other men present made each two double green pahos
as long
as the middle finger.

a
and hawk symbolism.

There are some variations
the calendar connected with the celebration of Flute or Snake dance.
The chevron on the face

meet
''The Snake chiefs
ceremonies of
of this being recalls the eagle
in odd, the Flute in even, years.
in all the
30
HOPI KATCINAS
[eth.ann. 21
Hani, the Piba-Tabo chief, acted the part of pipe lighter, and, after
the priests had taken their positions around the three badg'e.s of
all
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.
made of corn shells were used to

Kwatcakwa sprinkled th(^ objects with sacred meal.
During the third song Kotka asperged these objects with medicine
During the sixth and eighth songs Momi, of the Tciia clan,
liquid.
In the second song several rattles
beat time, and
and stood
arose,
])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,
of the Kiikiltc clan,

.shrines of the
ana the rites ended

to Sikyabotima,
The prayer-sticks were given

who ran with them as a courier
with a formal smoke.
to the different
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
Malo katcina was

personations, Kwahu,
katcinas were re])resented in the AVikwaliobi kiva,
represented in the Nacab kiva, and the liird

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 prayersticks, 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
(2)
in the Mucaiasti of
the Buffalo maids,
(3)
the chorus.
1900 were
(1)
the Buffalo youths,
WINXEK SUN PKAYKR-STICK-MAKIN(J
KEWKEs]
31
The iiicturcs give a good idea of tli(> paraphernalia of tlie first two
groups, whicli dauee together. Tiie ciiorus aeconipauies them with a
Dui'iiig the dauee it is cusdruiiu singing a loud and eti'eetive song.
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

lie a Tewan ceremonial dance, and some of the Walpi women
The Hano pet>ple claim that their
say they introduced it into Zuiii.
said to
Mucaiasti
is
the best on the East mesa; in former years
There
brated with nuich more ecdat than at present.

a liuft'alo
maid was brought
emblem she
the Sun. whose
to
is
it
was
cele-
a ti-adition that
Tusayan from the Eastern
])uebl(>s
by
bears on her back in the dance.
WlXTKR TaWA
rAilOI.Awf
This meeting of the Sun priests or Tawawini])kiya is a complemental ceremony, at or near the wintei- solstice, of the sunnuer meetNo altars are employed, but a number
ing, which occurs in July."
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
members
all
of the Patki clan.
P( IWA^lf
The Powamu
festival, ordinarily called the P>ean-planting. is
the most elaborate of
all
katcina exhibitions, and at Walpi
by Naka, chief of the Katcina
One
clan.
is
one of
controlled
object of this festival
is
purification or renovation of the earth for future planting, but the
main purjiose
is
a celebration
of the return
festival differs considerably in the six
most complicated
of the
katcinas.
Hopi pueblos and
The
is ajjjiartnitlv
at Oraibi.
I'l.ANTINC
OF BKANS
In the early days of Powanu*!. beans are planted in all the kivas of
grow
when they
the three villages. Walpi, Sichumovi, and Hano, and forced to

in
superlu'ated rooms until the
morning of the
final
day,
are pulled, tied in small l)undles, and distributed, with dolls, bows and
arrows, turtle shells, rattles,
from each
etc.,
t<j
the children, by mask(Hl persons
kiva.
See Journal of American Ethnology and Arehseology,
vol.
ii,
1892,
32
HOPI KATOINAS
DANCES IN
[eth. ann. 21
TH?: KIVAS
On overy night froui the opening- to tlie close of the festival there
were dances, unmasked or masked, in all the kivas of the East mesa.
There are personations in nine different kivas at the same time, and
altiiough the author has obtained the names and pictures of the
katcinas personated, it was quite impossible for him to witness all
thes(> 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,
pai'aphernalia are ordinarily worn, but the dances without
all
masks
the
in the
kivas are supposed
t<_) be equallv eiBcacious.

account of the large number of masked men who appear in
Powanul, it is one of the most important festivals in which to study
On
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 witnessed them in only one.
F/r.vf
The
first
dance was performed by
men represented all the birds which
Art
men from
the
Nacab
kiva.
The
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
Three bees (Momo) were also personated, and the men per(Owl?).
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

name), who danced and sang, performing certain obscene acts
which need not be described.
(a Zuiii
Third Act
A large delegation of Sio (Zuni) katcinas performed the third dance,

which occurred shortly after that of the mudheads. They came from
I'OWAMU CEREMONY
"KWKEs]
one of the Sichumovi kivus. and their <1:ukc

as that which has been elsewhere deserihed. "
33
was pratticallv
tlu>
same
Finirfli A>-t
This act consisted of a dance
liy
men
Tcalcwaina
rejiresentintr
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 conThe dramatis person<v were Tumas. iruiiuan.
and ten personations of Tunwup, the flog-g-er. all of whom came from
the Mdfi ki\a of Walpi.
tinuous performance.
The most exciting event in this dance was a flogging act hy the
During the dance a ring was drawn with meal on
mentioned.
last
the
and one of their numlier stepjjcd within it. dancing all the
while, and two of his comrades struck him as hard as they could with
yucca boughs on naked l)ack, arms. legs, and abdomen. Shortly after
this many spectators, men and women, stepped forwai'd and i-eceived
similar floggings on bared legs and arms.
floor,
ADVENT OF THE SUX GOD. AHUL

The Powamu sun god arrives in the kiva, where he is said to rise *
on the night of February 1. Certain rites attend that event, but his
advent in public occurs on the following morning (Februarv 2) :it sunrise.
The man who is to personate the sun god dresses and masks
himself at the shrine, Wala, on the trail to Hano, and just as the sun
reddens the east he starts up the trail, guided by the Katcina chief.
His dress and the symbolism of his mask can be known by consultinothe figure which the artist has drawn of him, but a brief reference to
may And a place in the general account of Powamu.

The advent of the sun personator is described elsewhere as
his acts
follows:"
Just as the sun rose the two [Ahul and the chief] visited a kiva in Hano.
Stooping down in front of it, Ahiil drew a vertical mark with meal on the inside
of
tlie front of the hatchway, on the side of the entrance
opposite the ladder.
He
turned to the sun and made six silent inclinations, after which, standing erect,
he bent his head backward and began a low rumbling growl, and as lie bent his
head forward raised his voice to a high falsetto. The sound he emitted was
one
American Ethnology and Archaeology, vol. ii, 1892.
same word for his appearance and for sunrise is significant.
tran.slatcd The Returning One.
c Fifteenth Annual Report of the Bureau of Ethnology.
Washington, l,s>)7. p. 277.
nJoiirnal of
'>Thu use of the
21
ETH 03
Ahiil
may
Ije
HOPI KATCINAS
34
[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
They
prayers.
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 repreHano. Here at the right side of the door Ahid i)ressed
sentative of the Bear clan in
hand full of meal against the wall at about the heiglit of his chest and moved
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
Turning then to the doorway, he made four inclisilent inclinations and four calls.
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.
his
his
Duriug
this circuit Ahiil visited the following kiviis ;ind clan huii.ses
of the three pueljlcs of the East mesa:
1.
Houses visited ix H.vno

Owner
House
Tewa kiva
2.
Kolon clan house
Nampio
3.
Ke
Pobi
4.
Sa clan house
5.
6.
Kisombi kiva
Okuwaii clan house
7.
Tan
clan house
Anote
Kalacai
clan house
HocsES
visrrEii in Siciii'movi
Owner
House
1.
2.
3.
4.
5.
Anwuci kiva
Tcoshoniwu's kiva
Honani clan house
Honani clan house
Ala clan house
Kokaamu
Kele wiiqti
Tiiba
Houses visiteh
House
in W.m.pi
owner
Kutcnaiya
Tiponi
1.
Kokop
2.
Patki clan house
3.
Kokop clan house
Saba
4.
Lenya clan house
Sakbensi
Marau ti]ioni
Len tijioni
5.
Mofi kiva
6.
Tatki clan house
Vensi
Lakone
7.
Wikwaliobi kiva
8.
Asa clan house
VI.
Kokop
clan house
clan house
"
uko mana
,
Xakwawainima.
Naka bucamu Kuloina
ti|ioni
Wiiwiitcim tiponi
m ^
llataukyamu
tiponi
Owakiil tiponi
chiuf at Intiwa's death.
POWAMU CEKEMONY
FEWKES]
35
Tciib tiponi
10.
11.
12.
IS.
14.
lo,
16.
Tciia clan liouse
Saliko
Xacab kiva
Patki clan liouse
'Honau clan house
Ala clan liouse
Pakab clan house
Katcina clan house
17.
Al kiva
18.
Tcivato kiva
Telia tiponi
Marau tiponi
Teak tiponi
Kot.-^yumsi
Lakone
Kotka
Aal
tijxini
tijjoni
Pnutinia
Nuiisi
Konialetsi
Kalektaka tijKjni
Kateina tiponi
19.
Asa clan
Tuwasmi
-Val tiponi
20.
Patki clan house
Xaeiainima
Lakoiie tiponi
21.
Pakab elan house
Poyaniumka
I'atki clan lionsc
Neinpka
hou.se
Suniaikiili tiponi
/Lakone
tijioni
'Soyal tiponi
After
kivas
hi'
Kli'erinii',--<
tlio
kivu
tlio
porsoiiatoi-
sought a
.shriiK '
and. rotirino- to
tho sun had visited all these houses

and
dedicated to the sun. whcfe lie made his
sequestered place, disrolied and returned to
the piiohlo. ca rrvinu- his

personat ion did not ao-aiii appear in
ill
mask hidden
Powauul
in a hhinket.
This
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 theiimasks.
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
This
and forth, assuming threatening postures.

was an announcement to the households that
l)ack
visit
in
course of
HOPI KATCINAS
36
tiiuo the
[eth. ann. 21
monsters would return for g'lits. so the males were directed to

women to prepare paper-bread and meal to give
hunt for meat and the

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
Many masked men, singly or in pairs, wander about the
katcinas.
puelilos, especially
of
Powamu
is
by night, during the preceding days. The theorj'

return, and one comes upon
that all the katcinas
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
of the most interesting ceremonials witnessed at Walpi in
Powamu was performed on the evening of Februarj^ 15. It was
One
and is preliminary to one not seen by the

some
of the Hopis, which was later performed
described
by
but
writer,
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,
All smoked for a long time,
Pautiwa, Haya, Honyi, and Tiirnoa.
called the advent of Masauii,
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
They placed daubs of white
this material along their legs and arms.
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
POWAMU CEREMONY
FEWKEs]
37
returned with a mask of Masauu, wbiili he laid l)y the fireplace within
It looked like a yiaiit skull, but closer examina-
the ring of priests.
showed
hollow gourd, with a large broken orifice

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 fragments 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.
tion
it
to be a great
and small holes for
eyt's
Each of the painted men then
in tuin appi'oached the mask and

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
laid a stringed feather, called a
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, beginning with the Mon kiva. In each of these rooms a considerabh' number 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
When the IVIaswiks filed out. each said " Good night " but
speaking.
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 confidentially to the personation of the supernatui-al being he addressed.
Having 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
power
fire as a
syml)ol of
Life, to a pi'imitive mind,
life.
of will expressed in motion, and
is
is
the mystery which animates
everything, organic and inorganic.
^lasauu has the mysterious power

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
so developed that he can
from Sikyatki. In early

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 most archaic in Tusayan. was derived
history, as legend declares, he
the ancient Sikyatkians regarded as their special tutelary deity: once
overcome by the Hopi. he now does their bidding.

Al-PEARANCE OF
Certain })eings called
morning
Powamu
POWAMU
KAT"INAS
katcinas appear on the following
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).
in the kiva,
POWAMU CEREMONY
FEWKEs]
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) kat<inus, and
in lyoo the following- were observed performino- this
duty:
Owa
katcina,
Male
katcina,
Hehea
katcina,
Huhuan
katcina, Sio
Humis
katcina. Tatci'ikti.
Shortly after this distribution a man personating- Soyok wiiiiti went

about Walpi holding- conversations at the kivas and i)rivate houses,
frig-htening children until they cried.
COLLECTION OF FOOD HI ."MONSTERS

Later in the dav three groups of Soyoko or monsters, each group
consisting of four Natackas. one Natacka maiia, one Hahai
wiiqti,
one Heh(â katcina. and two Hehea katcina manas, went to
every
house of their pueblo demanding' food fiom the inmates, as they
had
notified the people they would eight days previously.
Hahai wiuiti
acted as speak.'r. assuming a falsetto voice, the Natackas
emphasized
the demands, and Hehea, armed with lassos, tried to rope
those who
refused.
It is customary for the boys to first oti'er
Hahai wiiqti a
mole or rat on a stick. Tiiis is refused, and then a small piece
of
meat, generally mutton, is held out. The Natacka e.xanunes it
and
if
not large enough hands it back as he did the rat, shaking his
iiideous
head.^ When the desired (juantity of meat is presented, il is
gi\en to
the Natacka mana, who transfers it to a basket she
carries' on her
back. The girl or woman is then asked for meal, and she
ofiers
meal
that she has
ground from the car of corn presented by the monsters

on their previous visit. This is refused and more meal
is demanded
until enough is given to satisfy the monsters,
who transfer it to the
basket of Natacka mana, after which they retire."
Winter Lakone PaholawC

The Lalakontu have an assemblage
winter a meeting of the

This is held in Ven.'Ti's house
near the ^Mon kiva the old house of the Patki clans.
Vensi, the
owner, is the oldest woman of the clan who is now
active.
No altar
IS put in place during this rite,
which simply consists of prayers and
chiefs, at
which prayer
.sticks
in
are made.
sons's.
"The monsu-rs
\\alpi by
that v.sit the hunses as deseribed ubove are represented

in a piiotograph taken at
James Mooney and published with his permission in a paper in

the Fifteenth .\nimal
Keport of the Bureau of .\meriean Ethnology,
as plate cv. The names of these, beginning at the ri^h:
of the hne. are: 1, Hahai wiiqti;
Natacka
2.
naamu; 3, Soyok mana; 4, Soyok mana; 5 6 7 s 9
Natackas
.\Ir
ol different-colored
masks.
10, 11, 12,
Heheas.
40
HOPI KATCINAS
[ETH. ANN. 21
PALtLf KONTI, OK AnKWANTI

This festival, like the two preceding-, is an excellent one in which
Hopi symbolism, for many masked personages appear in the
dramatizations in the kivas and on the jjlazas outside. As has been
shown elsewhere, the proceedings in the kivas are theatrical exhibitions which vary from year to year accordingly as one chief or another
to study
controls the different acts.
Throughout the performance
at
which the
author was present two old men, who may be called the kiva chiefs,
sat by the fireplace in the middle of the room and coutinuallv fed the
flames with small twigs of grease wood, the sole method of lighting the
room on that night. The heat was very great and the ventilation was so
poor that the atmosphere was stifling. The audience consisted mainly
women and children, who occupied one end of the room, the remainder being empty except while performances were being enacted.
Everyone was gladly welcomed to see the performance, and there were
prol)ablj' not a dozen persons on the mesa who did not attend.
No one
paid admission to this theater and no actor received a recompense. It
of
was
a festival for all to enjoy, as all contributed to its success.
one
no
Except
woman took
part as an actor, and there were few men

in the audience.
The spectators assembled about 9 p. ni. each clan
seeking that kiva with which it had social athliation. These acts are
thus described in another paper:"
in
act,
ACTS PERFORMED IN 1900

First Act
voice was heard at the hatchway, as
if someone were hooting

thrown into the room from
without, landed on the floor l)y the flreplace.
This was a signal that the
first group of actors had arrived, and to this announcement the tire
tenders responded, Yuflya ai " ( "Come in"), an invitation which was
outside, and a
moment
later a
liall
of meal,
repeated l)y several of the spectators.

After considerable hesitation
on the part of the visitors and renewed cries to enter from those in
the room, there was a movement above and the hatchway was darkened by the form of a man descending. The fire tenders rose and
held tiieir blankets about the fire to darken the room. Immediately
came down the ladder a procession of masked men ])caring long

upon whicli was rolled a cloth screen, while under their blankets
certain objects were concealed.
Filing to the unoccupied end of the
kiva, thev rapidly set up the o])jects they bore.
When they were
ready a signal was given, and the fire tenders, dropping their blankets,
resumed their seats by the fireplace. On the floor before our astonished eyes we saw a miniature field of corn, made of small clay pedestals out of which projected corn sprouts a few inches high.
Behind
there
poles,
a
II,
theatrical performance at Walpi, iu Proceedings of the
Washington,
1900, pp. t)0"-<)26.
Washington Academy
of Sciences, vol.
PALULUKONTI, OR ANKWANTI
FEHKEs]
41
corn hung a decorated cloth screen reaching from one

to the other and from the door almost to the rafters.
On this screen were painted many strange devices, among which were
pictures of human lieings. male and female, and of })irds, symbols of
this field of
wail of the
room
Prominent among the symwhich were made

of plaited corn huslvs, while the inclosed Held of each was decorated
Men wearing grotestjue masks"
with a symbolic picture of the sun.
and ceremonial Ivilts stood on each side of this screen, one dressed as
a woman and l)earing in one hand a basket tray of meal and in the
He wore a helmet with a coil of hair suspended
other an ear of corn.
on each side of the face, a bunch of feathers on the top, and a liang
made of red horsehair hanging l)efore the face. The helmet was
painted black, and small crescents indicated the eyes and the mouth.
The act Ijegan with a song, to which the masked men, except the
A hoarse roar made by a concealed actor
last-mentioned, danced.
blowing through an empty gourd'' resounded from behind the screen,
and immediately the circular disks swung open upward, and were seen
to be Haps hinged above, covering oritices through which simultarain clouds, liglitning, and falling rain.
bols was a
row of
six circular dislvs. the liorders of
neously protruded six
artificial
heads of serpents, realistically painted.
Each head had protulierant goggle-eyes and Ijore a curved horn and a
A mouth with teeth was cut in one
fan-like crest of hawk feathers.
end, and from this oritice there hung a strip of leather painted red,
representing the tongue.
Slowly at first, but afterward more rapidly, these effigies were thrust
farther into view, each revealing a body 4 or 5 feet long, painted,
on the back and white on the belly. When they

grew louder, and the effigies moved l)ack
and forth, raising and depressing their heads in time, wagging them
They seemed to bite ferociously
to one side or the other in unison.
at each other, and viciously darted at men standing near the .screen.
This remarkable play continued for some time, when suddenly the
heads of the serpents Itent down to the floor and swept across the
imitation cornfield, knocking over the clay pedestals and the corn
like the head, black
wei'e fully extended, the song
leaves which they supported.
Then the
and wagged them back and forth as
effigies raised their
l)efore.
It
iieads
was observed that
in the ndddle. had several udders on each

and that she apparently suckled the others. [Meanwhile the roar emitted from behind the screen by a conceahnl man
Some of the
continued, and wild excitement seemed to prevail.
spectators threw meal at the effigies, oflering prayers, amid shouts
the largest effigy, that

side of the belly,
from others. The masked man representing a woman stepped forward and presented the contents of the basket tray to the serpent
Bear katcinas.
&TbiB gourd was decorated with the symbolic masks of the
Ref)repenting the
(ircat
Plumed Snake.
42
HOI'I
efBgies for food, after wliic-h
lie
KATCINAS
held
his ])reasts to
[eth.
them
as
a.n.v.
if
21
to
suckle them."
Shortly after this the song' diminished in volume, the effigies were
slowly drawn baek through the openings, the flaps on which the sun
symlwls were painted
b;uk into place, and after one final roar,

room was again silent. The
overturned pedestals, with their i-orn leaves, were distributed among
the spectators, and the two men by the fireplace again held up their
l)lankets liefoi'e the tire, while the screen was silently rolled up. and
the actors with their paraphernalia departed.
The accompanying plate'' represents the cloth screen tied in position
to the roof of the kiva and the miniature cornfield on the floor before
it.
The six openings in the screen, four of which are larger than
the other two, are arranged in a row. and out of five of these openThe flaps which ordinarily cover
ings protrude serpent effigies.
these orifices are raised, with the exception of that at the extreme
right, which hangs in place to show the sun symbol on its face and
The central effigy
the tij) of a serpent's head near one margin.
(yuamu. their mother) is knocking over the rows of clay pedestals
which form the miniature cornfield. The masked human figure
standing at the left before the screen represents the mother of the
clan gods, or Haliai wiiqti, who is holding forward a Ijasket tray of
meal, which she oflers as food to the serpents.
One of the performers
may be oliscurely seen behind the screen, blowing the gourd trumpet
by which the *' roars '" of the great serpents are imitated.
Prominent among the designs painted on this screen are thi'ee
human figures. That of a man has two horns on the head like an
Alosaka' and, as so often occurs in pictures or images on altars, the
maidens have their hair arranged in disks, one above each ear, as in
the Ilopi maid's coitiure of the present day.
These maidens were
called TutH^'lioli manas.
The other design represents birds, lightning,
rain clouds, and falling rain.
The first act was performed by men of
the kiva which is situated in the middle of the Hano plaza.'' and the
screen and snake effigies are owned by men of that puelilo. The
screen was repainted on the day of the dramatization by the men who
took part in the act. No actor tasted food on that day before the
decoiation of the screen was finished, and at the close of their work
This Hano screen and the drania actinl
all vomited over the clifl's.
before it resemble those which arc occasionally used in the chief kiva
made
liy
the
man
fell
liehind the screen., the
of Walpi.
This actor represented Hahai wiiqti, mother of katcinas or clan-ancients,
opiate xxxii. Proc. Wash. Acad. Sci., vol. ii, 1900.
f'One of the prominent gods in Hopi worship.
('Called the Kisombi kiva, plaza kiva.
<i
PALi'LUKUNTI, VU
FEWKEs]
S,ri>i,,l
ANKWANTI
43
Arf
was one of the l)ost on this ovontful

helmets
representing hutfal" heads, with
night.
Several men wearing
wool painted hlack hanging
sheepskins,
and
lateral horns and shaggy
room.
They
cai-ried zigzag slats of
entered
the
down their hacks,
Tho
socoiul act.
!i
))urt'alo diiiu-e,
wood, symbolic of lightning, and performed a characteristic dance to

These hulialo personations wei'e accompanied
the heat of a drum.
and
])oy representing eagles, who danced before
masked
man
by a
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
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
She
painted on a blackened face, and white hair made of raw cotton.
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.'
logs, some of which are still extant on the East mesa.
In
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
Ancient Hopi ladders were notched
the winter solstice
sun ladders.
was taken by Xanahe, a Hopi who has for many years made his home at Zuni and
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.
fcThis part
returned
to
HOPI KATCINAS
44
Fourtli
[eth. an.v. 21
Act
After the audience h:id sat silent for al)out a quarter of an hour
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 katcinas, the girls were called the Navaho Anya maids and were supposed
men were
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 totemistic, 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
Those
men were called Hehea katcinas.

girls
senting the
were called the Tacab Aiiya katcina manas. On the day following, two
the same act in the public plaza of Walpi.
Anya katcina manas performed
girls repre-
PALi'LrKONTI, OR
FEWKES]
cliiii
hiis l)fi'onif
extinct, while
its
ANKWANTI
45
katciiui has sui-vi\-(>d;
(-2)
a katciiia
purchased or borrowed from a iieighhoriiig- people; {>',) a katciiia 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.
ha.s ))eeii
There are several dans where
this clan relation of the katcina still
where the
For instance, the
names of both clan and katcina are the same.
members of the Tcakwaina or Asa clans claim that the Tcakwaina
katcinas are their clan-ancients, and when they personate these clanancients they represent the following masked personages:
retains its primitive totemistic character, and at least one
1.
Tcatcakw.iina taamu,
Tcakwainas,
2.
Tcatcakwaiiia tatakti.
Trakwaiiiat*, males (ln'others).
3.
Tcatcakwaiiia ki.ikdiamu,
Tcakwaiiias,
4.
Tcatcakwaina iiiaiuantu (=manas),

Tcatcakwaina yuamu,
Trakwaiiias, maids (sisters).
5.
tlu'ir iiiicle.
tlieir
elder sister.
Ti'akwainas, their mother.
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 supernaturals bearing their clan name.
They do not introduce a personation 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.
It will lie noticed that all these ancestral
The
relation of a katcina to
its
clan can be traced in
many
other
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
instances, but in others,
concerned.
HOPI KATCINAS
46
The popular names
of
Hopi gods,
[etii.
amono- which are included
katcinas or clan tutelary supernaturals. are coninionl}' of

origin and are oftentimes very numerous.
name
is
ann.21
exoteric
Unfortunately the archaic
often lost, although in a few cases
it
is
the same as the
popular.
Fifth Art
As
former acts, we waited a few minutes only for the next, a

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
after
fifth,
concealed in Mankets. The fire tenders shielded the fire once more
with blankets, so that the room was darkened, and in the obscure
When the blankets
light the actors an-anged their stage properties.
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
Pine boughs were so arranged in the
painted with sun emblems.
filled
framework that they
all vacant spaces and shielded performers
room.
Several naked men, called "mudheads,"
in the rear of the
their
heads
close-fitting
cloth bags with attached knobs,
wearing on
before
the
framework,
which
was supported by two of their
stood
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
These serpent heads
the first performance, but similarh' constructed.
were thrust forward until their serpentine bodies, extended several
Their heads darted l)ack and forth, swaying
feet, came into view.
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
AVith one stroke
of tlie serpent emerged from the rear of the room.
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
Then another advanced to the conflict, and he too
on the floor.
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
I'ltimately the serpents contracted their bodies, drew back
serpent.
'I
Sun
shields
commonly have
eagle feathers inserted about their borders.
PALULUKONTI,
TEWKES]
<
IR
ANKWANTI
47
hoads t)ehin<l the Haps, and the pcrf(iriiiam-e ended with a

In the darkness wiiieh
pi-olonged roar t'r<ini tiehind tiie sereen.
tire, the actors psu-ked
before
the
hangine})lankets
by
followed, made
(|uietly left the room.
their
effigies,
and
gathered
paraj)hernalia.
their
The aeetunpanying jijate" )-(>presents this tifth aet. or the strugole
their
mudhead with the serjK'nt effigies. The framework, which

supported by two men. is decoi'ated with zigzag symbols representing lightning: the row of semicircular bodies on the crossb(>am
symbolizes the rain clouds, fi'om which descend parallel marks, the
of the
18
These
falling rain.
six semicii'culai' rain-cloud symliols are of ditl'er-
and white, corresponding to the suppoints, 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 serpent effigy is seen protruded through an opening, above which is a
The sei])ent effigy on
circular flap raised to a horizontal position.
this side is searching for a youthful "'nuulhead;" who has crawled
ent
vellow. green.
coloi's.
posed
coloi-s
of
the
I'ed.
cardinal
below the disk. The left-hand serpent is represented in conflict

with an adult nuulhead, who has grasped it about the body and
We are lookneck; the serpent appears to be biting at its opponent.
ing at this strange contest from the raised spectators' floor of the
kiva; the miniature cornfield, which one of
down
the serpents knocked
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
way
as their predecessors.
ture of
the Spider
paraphernalia
in
They appeared shortly
woman and
much
the
same
after the depar-
her associates, and arranged their
the darkened room, holding up an additional blanket
AVhen the blankets were dropped from

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
to conceal their preparations.
before the
tire,
a miniature held of corn
''
Wash. Aoad. Sri., vol. ii. lyoo.

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
o Plate
XXXIII.
Proi-.
''The.se four semicircular flaps,
make
it
more
stable.
48
HOl'I
KATCINAS
[eth. ann. 21
emoiued the heads of two
artitielal s(>rpents drawino- their bodies

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.
})ehiiid
Their heads were drawn down to the lloor and swept over the miniature 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 manipulated 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 cavities of the vases and the song ceased.
In the darkness the paraphernalia 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
it may safely be said that all were witnessed by
who comprise the population of the three pueblos in
times that night, and

the 500 people
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

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
1900,
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
years, instead of six there are, wê are told, as
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.
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
f>
points of likeness to that of actors from the plaza kiva of Hano. described in the
first
act.
PALfLUKONTI, OK A5fK\VANTI
KEWKEs]
Soinetiiiies the screen pert'oriiiance
i.s
by a masked man or men, wlio pretend
49
iioconipanied by an exlnl)ition
to struggle with a snake effigy
This performance consists mainlv in

about the body and neck of the performer, holding them aloft, or even throwing them to the roof of the kiva. as elsewhere" 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
The kneeling images, surrounded by a wooden
waj' as the screens.
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 exhibition 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
wliich they carry in their arms.
twisting' these effigies
girls.
They
are
.symbolic
The clan ancients oi' katcinas personated

drama vary from year to year, implying the
festival,
21
in
in
ancient times
the
is
Great Serpent
theatrical natuie of the
but there are certain of these personations which invariably
"Article cited. The

hut figures of
sini god.
mythic maidens
representations of the
whose beneticent gifts of corn and other seeds

constant theme in Hopi legends.
masked man who thus struggles with the serpent effig.v

him drawn by a flojii artist were called Macibol katcina.
ETH 03
represents Calako, a
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 openingclosed 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.
Dance of masked men representing Aiiya katcinas.

Dance of masked men representing Tacali katcinas.
Fourt?i act. Dance of masked men representing clowns and two
Secoyul act.
Third
Huhuan
act.
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
The
effigies of Paliiliikon
now used
ancient, although there are one or
One
uit3^
at the Plast mesa are not verjtwo which show considerable antic{-
of these older specimens has a liody of Ijuckskin, but the
majority, and
o
all
the recent ones, are
made
The
of cotton cloth.
For figures of the false arm see Journal of American Folk-Lore,

boys took this part in 1900.
Two
AND SYMBOLISM
vol. VI, 1893, plate
11.
FEWKEs]
PALULUKONTI, OR aSKWANTI
51
present screens are of the latter material, but these are conimonly
have replaced others of skin or native cloth. The Walpi men
said to
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
Each of the three
Keams Canyon.
Hano. Sichumovi, and Walpi. has several
which are kept in the houses of the following
puelilos.
of these serpent effigies,

clans:
Hano, Sa (Tobacco) clan: Sichumovi. Patki (Rain-cloud) clan: Walpi,

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
Tciia (Snake) clan,
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
The teeth are cut in the gourd
tied vertically to the lack of the head.
The tongue
or wood of which tlie head is made and ai-i' painted rtnl.
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
Tlie effigy is manipulated
gi'aduated in size from the neck to the end.
The "backl)V means of a stick, held by a man behind the screen.
lione" has a ferule cut in it a few inches ba<dc of the neck, and to this
ferule are tied a quartz crystal called the heart and a package which
all colors, melon, squash, cotton, and other
and a black prayer-stick. The cotton cloth stretchc^d oxer the
sei'ies of hoops, called ribs, which form the body, is painted black' above
and white below, with a red streak at the dividing line, where there
are also other markings and symbols, like those on the kilts of the
Snake priests.
The backbones of the two effigies which wei(^ made to ii--e out of
the vases were short and stumpy, but they have a " heart" similar to
the longer <jnes, and an attached package of seeds.
contains corn seeds of

seeds,
52
HOPI KATCINAS
RKSUME OF EVENTS
[eth. an.n. 21
IN I'Ar.fl.l'KONTT IN 1900
Frhruary IJf,. On this day corn wiis planted in three kivas, the
Moil kiva, Tcivato kiva of Walpi, and the plaza kiva of Hano. This
corn WHS daily watered and the kivas were heated so that the seeds
The miniature oorntield was later made of these sprouts.

Children are not allowed to know that the corn is thus planted before
the exhil)ition. The planting of corn seeds has given the name "Corn
plantine'" to Paliililkonti, just as the one of beans in a like waj' gave
the name "Bean planting" to the Powamu, but these names charmioht sprout.
acterize incidents not the true purpose of the festival.
Fcljniary 26.
About two weeks
after the corn seeds
were planted
the effigies of the Great Serpent were brought into the three kivas
above mentioned at nightfall, when the rehearsals of the acts to be

given later took place.
F>^>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
dressed and masked themselves at
in the plazas.
The\'
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;
They went from
Citoto; Tcanau; Wukokoti; and manj' nuidheads.
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
their
serpent effigies to a
spring
called
Uiis mask resemble those of Tawa (sun) disks, and those of the masks of Ahvil.
Wuwuyomo, showing that the latter are probably the same sun gods under different
The symbols of
Ahulani, and
clan names.
Hano took
ANKWANTl
FEWKEs]
PALf'LfKONTI,
Monwiva, sacred to
performed directly
after the ri'turn of the
()R
their (Treat Snake.
'I'lie
58
six aets in tlie kivas
men with
were
the effiyies from
these springs.
During the
festival all actors abstain
sleep with their wi\es, a
taliii
which
is
from
salt
and meat and do not
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
water courses in the \-alley. during wliidi
the
nalced
racers
small stone noilules in a sinistral circuit around thr mesa.

a prayer for streams full of water.
The events
wliich occurred
when
the ethgies w(n'e
springs were wholly ceremonial, and not dramatic.
tlie
kick
This was
taken to the
During
th(> day
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 performance 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,
jji'evious to this event, all
others beneath
The
men
of
it.
exercises at the springs T;iwapa and
nessed
})y
the author in
l!i)o, })iit
Monwiva were
not wit-
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
Those following with
to the west edg-e as the mud would permit.
,
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.
gourd trumpets on the meal trail, upon which

All then sat on the north side facing
The leader, as he went down, deposited the five pahos
the south.
at the west side of the pool, setting them in a row fronting
The youths placed

also
their
were the serpent
effigies.
the east.
"The
leader of the procession ))ore
...
tln^
kopitcoki (cedar hark slow
had been lighted at the kiva tire )>efore the

Momi
procession started, and the fire was smouldering in the bark.
(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 iôol, the youths behind them.
After all had smoked, the leader
match).
It
'Journal
nl"
AnuTioun Folk-Lorr,
vol. vi, isyy.
HOP[ KATCINAS
54
[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
their
in
mouths
realistic stuiied efhgies of rattlesnakes,
while ovei' the eyes of the masks were fastened carved wooden efKgies
Although these masks suggest the custom of the wellof lizards.
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
They sat on the ground as the girls ground
in the kiva performance.
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

Woe
(Eagle").
\\'upamau.
Appears
in kiva
in Paliilukoiiti:
drama.
Wanders tliroiigh the

whomever he meets.
puelilos,
accompanied by a muilliead,
wlio lassoes
Honau
Ahote.
(Bear).
Appears in kiva drama.
Wanders through the
jiueljlo.
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.
Citoto.
SPRING SUMAIKOLI
FEWKEs]
55
Appear.>j in kiva drama.

wiiciti.
Puukon's sii'ter. Appears in kivadrania.
Appears in kiva drama.
Taoal) Anya.
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
Hehea. Appears in ceremonial dance in plaza.
Hopak. Appears in ceremonial dance in plaza.
Kokyan
plaza.
WiNTKIi MaRAI' PAHOLAwf
The winter prayer-stick-inaking'

more coniplieated in I'.mk) tiian
niiuli
of
the
that of
]\I:iiiizniutu
tlie
society
Lalalvontu.
Tlie
was
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
The Ilopi artist ha.s made a fair picture of
of the Palahiko manas.
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

The carriers who bear these torches, and who kindle the four
tires,
deposit in the contiouous shrines prayer-sticks \\hich have been
made
east.
in the kiva before their exit.
One
of the
most
interestino- features in th(> sono-s
before the altar are the
calls
down
which are sung
a hole in the floor called the
sipapu
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)
to the
'
gives a fair idea of the paraphernalia.

Journal of American Ethnology and Archsvology. vol. ii, 1892.
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 celen
'See
brations.
HOPI KATCINAS
56
fETH. ann. 21
Abbreviate:!) Katcina Dancks
Throughout the summer months there occur in the Hopi pueblos a

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
series of
or four preceding days being spent in the kivas practicing songs,

preparing and painting dance paraphernalia, and making other preparations 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 elsewhere 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
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.
single day. but does not differ
For a description
1892, p.
o(
Ximaii Katcina see Jovirnal of American Ethnology ami Arehaeology, vol.
ii,
8ii.
fcSame volume, p.
fXhe svnumer sun ]>rayer-stieli-ujaking al
.^'.'.
cited.
Ixiili
Walpi
anil
Hauo
is
described in the volume just
NIMAN KATCINA
FEWKES]
57
SUMMF.K SlMAIKOLI
The summer Sumaikoli
;it
Walpi
lias iiev(>r
been seen
V>y
an ethnolo-
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
F(\ithers
pray, are set in a row on a buckskin at one end of the room.
gist,
(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
The llopi artist has givtMi a fairly yoofi picture of
revived in Hano.
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
One
in ditl'erent
Hopi pueblos.
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
of these
is
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

drawn pictures of any of the participants.
Lei.enti.
The Flute dance
oi!
Lkxpaki,
ai'tist
has not
Fmtk Danck
no masked personators, and the artist has

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.
also has
furnished no jiicture of participants.
"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).

Bureau of American Ethnolot'y. jiart
'.S'lneteenth .\nnual Report of the
ii, I'JUO.
HOPI KATCINAS
58
[eth. asx. 21
DaNGK
RULITIKIIU, Hi TTEKFI.Y
Tlie Butterfly
diftci-,s
from
t'cstiviil.
whk-li
is
occasionully celebrated in Sichumovi,
Lalakofiti. Manizrauti.
tlie
and Owakidti
of .secret rites, altar, tiponi, or other fetishes.
liv
the alrsence
While these three
fes-
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
tivals are nine days" long,
dressed when taking part in this dance, and a leader bearing a pole
Many men and girls particiwith attached streamers (see plate i.îi).
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-
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
There are two maids called
the\' move in cadence with their songs.
the Lakone girls, who throw the baskets and other objects to the
ring each year in September.
It
is
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
likewise a
is
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 Kaincloud 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
Two girls called
the
wood
])earing appropriate symbc)ls.
Mamzrau manas (Mamzrau
dance, and throw objects on the ground.
two pictures of these
girls,
maids) appear
The Hopi
in this
artist has
made
which show the style of their dress and
paraphernalia (see plate lv).

on the Lalakonti, American Anthropologist, vol. v, 18'J2, p. 10.5.
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.
aSee
article
fcFor description of
KATCINAS APPEARING IN PAMURTI
FEWKEs]
59
DESCRIPTION OF THE PRTURES

The
8Viiil)(ilisiii
pages may
U)\vini;-
of the dittVrtMit Ix'iiiys nu'iitioTicil in the preceding
he surtieicntly
\V(>11
maih' out hy an examination of the
pictures and descriptions;
liut in
order to
facilitate^
f'ol-
references
thev are arranged, so far as possihh'. in the secjuiMice in wliicii the

As tlie
beings they represent appi'ar in the llopi ferial <'alcii(lai-.
principal symbols are always delineated on the mask, special attention
IS
The words "head" and
given to the head in these descriptions.

are used interchangcal)ly.
"mask"
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, however, 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
hoi'izontal
dumb-liell-shaped design across a green face, and a long protuberant

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
snout.''
cotton strings hang from the hair.
The
figure carries a skin m(>al
pouih and a wooden
slat
(moiikohu)
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.
in the left
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
As the Hopi
played by Ahul that he may be identified as a sun god.
representation was derivcnl from Zufii,
the mythology of that
vve
may
look to students of
pueblo for an exact determination of his
identity.
Pautiwa was a leader of the Pamiirti at Sichuiuovi in I'.too, and the

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
part was taken by
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
many days
At
distant.
<':icli
[eth. ann. 21
kiva Pautiwa unDiasked and smoked
with the kiva chiefs.
At the meeting it was decided what personations should appear

Pamurti and who should take part.
in
CIPIKXE
(Plate 11)
Another Zuni kat.ina wlio appears

a drawing.- of w horn
mask
is
is
yellow, and tiiere
face
the Pamurti is called Cipikne,

In the picture the color of the
a protuljerant snout painted blue.
Across
in
here given.
is
drawn a dumb-bell-.shaped symbol colored

border, resembling a like design in the Pautiwa
figure.
On the head there is depicted a bundle of feathers, and a collar made of tho same ol)jects is represented about
the neck.
tlie
tlie
i)aintci-
has
black, with a red
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 different 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
helmet.
On
the right side of the head there is a horn, and on the

the edges of which are terraced.
few yellow
feathers appear in the hair.
The artist has represented over a calico
tlie
left a iirojection
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,
<iSee
Mrs Stevenson's
article- in
Fifth
Annual Report
'This name
of the
Bureau of Ameriean EthnolnRv 1SS7

'
p. 5oo et seq.
is
close to the Zuflian,
and
is
probably derivative in Tusayan.
see Internationales Archiv fur Ethnographic, Band vii,

t-The meaning of the Zuni name is " long horn."
pi. v, fig. 3.
'
For picture of doll
TWENTV-FIRST ANNUAL REPORT
mr
PL.
->*
CIPIKNE
PAUTIWA
HAKTO
CAIASTACANA
HELIOTYPE CO., BOSTON.
EPORT
.OLOGY
HUTUTU
PL.
Hi
HUIK
^SK*'
TC0LAWIT2E
LOIICA
MELIOTYPE CO., BOSTON.
iind
61
FEWKEs]
l)0\v.
ii
l)un(llo
has a quiver full of aiiows hung- ou tlv hack, and a

The leggings arc fringed
It
of ^:heep scapula' in the r'u^ht haiul.
and the heel bands ornamented.
HUTUTU
(PlatpIH)
Tiie figure
llututu" ditlers from that of ("aiastacana in wearing

woman's white Manket. Its mask ditiers
(tf
aiitelojic skin instead of a
an
from tiiat of tlie

ornament on one
Zufii
being of the same name
side of tlie
in ha\ing the terraced

head replaced bv a horn.
JIUIK
(Plate III)
This katcina, which,
like
the preceding, appears
Snow
in
the Pamiirti,
There are two

terraced rectangidar designs on the face, one inclosing or surrounding
Four large eagle feathers, two on each side, are attached
each eye.
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.
ha.s
.some of the facial .symbols of the
katcina.
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 ordinarily carries.
He
bow and arrows in the

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
bears a buUroarer in the right hand, a
left.
shown
He
also has a
few
rats in
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 charaeteri.stic sj'uiliolism.
"The name, wliicli is the same in the Zuni language,

peculiar cry of the personator.
'>
Deer hoofs,
tin cones, or shells calle'l mosilili,
used for tinklers.

cThe same personage with the same
is
prohably tierived from "Hu-tu-tu!"' the
which occur
in great
numbers
iti
nrn-ient Arizona
ruins, are ordinarily
and ArchjEology,
vol.
i,
1891.
name
occurs at Zuili.
.See
Journal
^)f
.\mericaii Kflinoktgy
HOFI KATCINAS
62
[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
Tcakwaina
Tcakwaina
Tcakwaina
(male)
niana
yuadta (his mother)

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,
Tanoan pueblos, where similar Tcakwaina dances

probably be found that there is a close resemblance 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.
eastern Keresan.and
are celebrated,
it will
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 crescentic 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.
*
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
The eyes
or
Asa
clans.
The Pamiirti
is
a Zufii dance, and the
sented in Zuni by descendants of those Asa

there while the rest went on to Tusayan.
This
Asa are repre-
women who remained

explains why the Zunis
claim this settlement as one of their pueblos in Tusayan.

"The name Tcakwaina is .aid
(>Made so by nse of albumen
graphie. Band vn, pi, x.fig. 34.
to
occur in Zunian, Keresan, and Tanoan, as well as Hopi speech.

For picture of doll, see Internationales Archiv liir Ethno-
of egg.
rwENTY-FIRST ANNUAL REPORT PL.
IV
<fe?
TCAKWAINA
TCAKWAINA MANA
TCAKV/,
TCAKWAINA YUADTA
HELIOTVPE CO., BOSTON.
KATCINAS APPEARING IN PAMCKTI
FEWKEs)
T(
63
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(<rs
of the Tcakwaina. often ealled the Tcakwaina maids, are mentioned in
this conneetion, and the artist has pietorially represented this leeend.
As shown, the hair (in the right side of the head hangs loosely, tied
bundle near the sealp, but on the
in a
left side it
has been ]iartly
wound over the U-shaped stick" eustomarily used in making the headdress.
To eomplete the eoiflure this stick would have been di-awn out,
leaving the whorl, but. as th(^ story goes, the enemy were u]ion them
before this was possible, and the maids, with liaii- half dressed, seized
the weapons of war. l)Ows. and quivers of arrows, which tiie i)i<ture
represents, and rushed to meet the foes.
The remainder
of the symbolism on the face of the girl, as the
picture shows, resembles that of
h<>r
brother, save that the eyes are
Like that of another maid called Hehee,

who appears in the Powamu festival, this picture has a small beard
below a hideous mouth.
round and not crescentic.
Tcakwaina Ycaiita
The picture
of
tlie
mother of Tcakwaina (yuadta.
general resemblance to that of
h(>r
his
mother)
iias
son and dauglitei' (Tcakwaina
She wears a black mask, and lias a wiiite

mana). as here shown.
Her eyes are lozenge shaped. Her black
mouth and red beard.
blanket is decorated with white crosses.
She beai's. as a wan-ior
syud)ol. an eagle feather, stained red. tied to
and cairies a
tiie
crown of her head.
rattle in her right hand.
TcAKWMxv Taamu
The Tcakwaina uncle

of the other three;
The mask
is
has
little
connnon in symbolism with anv

nothing wliich suggests the sister.
in
in fact, tliere is
painted green, with a border of red and yellow; the eyes

is curved and pointed.
The picture has a repre-
are black, the beak
sentation of a s(juash blossom on each side of the head and xariegated
feathers on the crown.

<i-\s
mask exhibited
the
may
to
It, It
in
making
in tlie Wikwaliobi kiva iit Soyalufia has a erooked stiek (y:nela attaclied
represent the ancient warrior maid, for a similar article is now used by Hopi girls
their coiiTures.
64
HOPI KATCINAS
SIO
[eth. axn. 21
HUMIS
(Piatt-
V)
The picture" representing a being
called the Sio Humis; or the Zuiii

on the head a representation of a taljlet with the upper
border cut into three semicircles, symbols of rain clouds. The white
figui-es painted on this tablet represent sprouting squash seeds, and the
3'ellow disks sunflowers.
The curved bands over the forehead are
symbols of tiie rain))OW. The face is divided by vertical bands into
two fields of different colors, in which are representations of eyes and
symbolic figures of sprouting gourds.
The tiguic has a rattle in the left hand and a sprig of pine in the
rigiit. and a tuitlc shell is tied to the right leg.
The supernatural hei-e depicted was, according to legends, introduced
from Zufii during the present generation by a man now living in
Hano, who has a larg(> number of helmets bearing the above-described
Huini.s ha.s
designs.
The meaning
of
the
name Humis
sometimes
and someThe former derivation would appear more
is
doubtful.
It is
derived from .Temez. the name of an Eastern pueblo,

times from lumiita. corn.
reasonable.
SIO
HUMlS TAAMU*
(Plate V)
The picture gives
a fair representation of the uncle of Sio
as personated in one of the dances of Pami'irti.
has a single apical gourd horn, painted black and white at
with the helmet.
On each
side of the head
is
Humis
The rounded helmet

its
junction
a symbolic squash blossom,
made
of a wooden cylinder with radiating sticks connected by yarn.

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

in the Pamiirti.
They are dressed as women and perform the sam(> part as the katcina maids in some other dances; that
is, they accompanied the songs with a rasping noise of sheep scapulse
Humis
Sio
scraped over a notched

"
(>
stick.
For picture of the doll see Journal of .\merican Ettinology nnrl Archeology,
Sio (Zufii), Humis (Jemez or humital. taamO (their uncle).
vol. n. 1S92.
SIO HUMIS
SIO AVATC
HOYA
SIO HUMIS
PL.V
TAAMU
WUWUYOMO
MEL10TYPC CO., BOSTON.
FEWKEs]
111
the pictures the
masks are painted
lilark,
upon whieli
65
ticld
is
zigzag vertical median liand with red borders. Their eyes are stelThe
late, consisting- of romid spots from which radiate blue bauds.
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
They have sprigs of cedar

same tree in their hands.
blankets.
of the
in
the Ixdt and carry branches
WCWIYOMO
(Plate V)
Tiie Honani clan at Sichumovi have in their keeping four diskform 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
The chin is painted black; the middle of the

occupied by a black triangular design from which protrudes a
snout curved upward. There are zigzag lines on theperipherv 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
green, the other yellow.

face
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
picture, instead of at one side, us
21
KTH 03
is
usually the case.
it
in his
66
H( )PI
KATCINAS
.SIU
picture
VI)
one of
represents
a.n.x. 2J
CALAKO
(Plate
This
[eth.
the
Zuni giants personated
in
July." whose masks were introduced from Zufii bj^ Saha,

father of Supela, and are now in the keeping of the Honani clan, of
Sichumovi
in
which he was a member.

In the personation of these giants, the
carried aloft ])y a
man
mask
fastened to a stick,
is
by
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.
wliich
is
concealed
l)Iankets
HELiLt;:LtJ
(Plate VI)
The
figure of this Ivatcina as
drawn
))y
Hopi
the
aitist has
two
horizontal eagle feathers attached to the head and a cluster of red

feathers and hair hanging on eacli side, which
is
very
uncommon
feature.
The
figure has a nioimtain lion skin around the neck, and
The rows
sented with yucca whips in the hands.

shell rattles (called helili'dii)
along the lower rim of the
the picture, have probaV)ly led to the
The symbolism of
Woe
Plate
katcina
is
name by which
Woe
ti
kilt,
it is
shown
a chevron across the nose, a .sym-
iliis
persons, a
and figures of
man and
artificial
bo\',
dance, see Fifteenth Annnal Report of the Bureau of
,\nii'rii-an
Ethnology.
p. SOet-seq.
^'Thib
in
known.
represented the
katcina in a Bufialo dance in the winter of 1899-1900.
Fordeseription nf
18117.
Two
repre-
VI
bolical design identical with that of the eagle,
flowers on the head.
is
of small tin cone or
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
.^^
KATCINAS API'KARING IN PdWAMU
FF.WKES]
The
Oiig'le
67
of the sun or .sky yod, ami its appeariincc in

appropriate, since the Butialo girl wears a sun sym-
.>ynil)olic
i.-i
a Butialo daiK-e
is
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 pendOver the shoulder each has a banants'' and necklaces of rabbit's tails.
Two liowis
doleer, to which a roll of paper-bread or piki is attached.
^Voe
with bundles of food are drawn at the side of the main figure.
has a chevron design paintetl red on the nose and cheeks, tur(|uoise ear
pendants, and sheepskin wig.
brown and white.
The
The
legs,
body, and arms are colored
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.

Eototo and Woe.
Tuuias and Tunwup.
Hahai wi'iqti and Natacka niana.
Tehabi and Tuiiwup taaiuii.
Heliea.
Tela\ai.
Natacka naamii.
Atuclc.
Kumbi
Awatobi Sovnk
A\vatiil)i Snyik
Soyok
Hehea
uiaua.
Pc.iwamu.
Wiiwiiyipnin.
Natacka.
wiiciti.
taka.
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
Black crosses cover these tw'o upper zones.
turned to the observer.
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
^
These
deeoraticjiis
thiit
the Tatallkyiimu
adorn the Tjilaiikyamtl
i>rit*sts
priests.
bear in the New-lire eereuioiiy.
HOPI KATCINAS
(i8
which
lire
rolored
black.
The red
lines interspersed
[eth. ann. 21
with these
feathers represent horsehair stained red.

Ijody alioiit the neck represents a fox skin, the
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
The reddish-brown
legs
and
Inishj- tail of
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
The moccasins are painted green and the anklets are ornatinklers.
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
In
slat of wood, dentate at each end, representing a chief's liadge.
is a stati', on the top of w^hich are drawn two eagle
Midway in its length is tied au
feathers and a few red horsehairs.
ear of corn, a crook, and attached breast feathers of the eagle.
the right hand
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
She wears a red fox skin around her
of red horsehair on the forehead.
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 paraphernalia
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
of the Soyal katcina, Ahiilani, has similar marks in alternate celebrations of the
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<ikyan wiiqti are diiTerent names of the same supernatural.
For photograph of Hahai wuqti, Natacka naamu. and Soyok mana, see Fifteenth Annual Report
The mask
Soyalnii.i.
l>
of American Ethnology, 1897, pi. cvi. For picture of doll, see Internationales Archiv fiir
Ethnographic, Band vii, pi. i-x, fig. 27.
Both
c For picture of doll, sec Internationales Archiv fiir Ethnogrpaphie, Baud Vll. pi. xi, fig. 41.
Tumas and Tuuwup have several aliases in different Hopi |iueblos; at Oraibi the latter is known as
Bureau
Ho
katcina.
AHUL
TUMAS
TWENTY-FIRST ANNUAL REPORT PL.
HAHAI
VII
WUQTI
TUNWUP
FEWKEs]
KATCINAS APPEARING IN POWAMIT
^9
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
When the flogging
blanket, and carries a meal phupie in hei- hands.
append.iges iiuulc of crow
Tumas stands at the foot of the kiva

ladder while her two sons, called Tufiwu]), ])erform this act.
of children takes place at Hano,
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
The body is painted black M'ith parallel \<'rtical
about the neck.
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
Traditions declare tliat the tirst youths ^vere Jiogged by Calalio.
tin*
auth<jr identifies as u sun gnd.
HOPI KATCINAS
70
Niiniui Kalciiiii in sevenil llopi puol>los.

iiatunii
))y
lu'iiio-
that this super-
i-lan.
foliowin.i;- heina's
ancients of
is prolxil)l('
asn.21
was introduced from a ruin called Kicuha. once inhabited
the Katcina
The
it
[f.th.
t'le
form the Tunwup uroup. personations of the
Katcina clan:
runwup taaikti (men).

Tumas (mother of Tunwup).
Tuawup taamu (their uncle
).
TEH.4BI
AND
Tl NWUl'
TAAMU
(Plate Villi
drawing- of a
bling
Tunwup was
mudhead clown
hearing- on his
back a tigure resemThese two were
identified as representing Tehabi.
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
The body is
figure is bearded and has a fox skin about the neck.
daubed black, but wears a white ceremonial kilt with red and black
border, which is tied to the waist by a large white cotton
his nephew, he cai-rios yucca whips.
KKKWAN AND
IvATCINA
kilt.
Like
MANA
(Plate VIII)
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
On the top of the head there are two eagle tail feathers
crescents.
and a cluster of parrot and eagle breast feathers. The female figure
has hair hanging down the back, a yellow masquette wnth red horsehair 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.
These two ligures
illustrate
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.
PL.
i^HS>
?U0X'|
s
TEHABI
TUNWUP TAAMU
KERWAN AND MANA
MELIOTYPE CO., BOSTON.
KATriNAS APPEARIXG IX PoWAMT'
FEWKEs]
7l
Those Natiickas aro undoubtpdly derivod from castcrii jvaolJos, for

they are represented at Zuni tiy tht> so-called Nataeko. wiiieh tlii'v
They wei-e inti'oduei'd into Tusavan
elosely resemble in syndiolism.
by the Taiioaii colonists, the Asa and the Hano clans, the Mi<Idic mesa
Natackas beini;- simply derived from the East mesa. They ai'e nvt
found at Oraibi. as thi>s(> 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
their father.
The following
list
we
find also a
person called naannl.
includes the varieties of these
jicr-
.sonations:
Nanatarka tatakti (males).

Nauataeka civaamu (their sisters').
Natacka wiiqti (mother).
Xatarka naamii (their father).
Natacka
(Plate
The father
tail
Naa.ml'
IX)
as tigured by the artist has on the head a crest of turkey
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.
"
I'
The mask
is owned by the Snake clan.

Atocle at Zuiii is sometimes
There are three groups, one for eaeh pueblo on the East mesa.
eall^'il
Soyok.
72
KATCINAS
H()l>r
Kr.MHi
[kth. ann. 21
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 risA fox
ing from a bunch of l>lack feathei's on the back of tho head.
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
Tlie lilack o))jects hanging over the shoulder are locks of hair,
other.
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
The body is covered with phallic symbols,
tri)) through the pueblos.
carried
and a lasso is
in the right hand.
The leggings are of sheepstained
black.
The
face
has
the
characteristic
zigzag symbols of
skin
Hehea."
KUTCA Xatacka
(Plate
The white Natacka resembles
IX)
the black, save that the
mask
is
white
instead of black.
He
whip
In the personations of this Natacka the men, as a
in his left.
rule, carry
also carries a
bows and arrows
There are
saw
in his right
hand, and a yucca
in their left hands.
also Natackas of other colors
which the
artist has not
figured.
Natacka
WUciti, hr
(Plate
Soyok
wi'iqti
''
has a large lilack
X)
mask with great yellow goggle
and red beard and hair, in which
She carries
Soyok Wuuti
is
tied a red feather,
eyes,
symbol of
one hand a crook to which several shell

and in the other a huge knife. She is
much feared by the little children, who shudder as she passes through
She
the pueblos and halts to threaten with death those she meets.
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
death or war.
in
rattles (mosilili) are attached,
carries in his right hand.

"For figure of the doll see Internationales Arcbiv ftir Ethnographie, Baud vn,
Soyok from skoyo, a Keresan word meaning monster or bogy.
f>
pi. ix, fig. 30.
KATCINAS APl'EAKINO IN POWAMT
FEWKEs]
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
She has round, green eyes, a
ears, as is customary with maidens.
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
Hehea
or
ill
many
katcina, like
l)utt'alo
skin
others,
is
hung over
marking on
each
cheek.
be personated without kilt
a sheepskin replacing an
shoulder and phallii' em))lems
<'ase
tlie
are painted on arms, legs, and body.
zigzag
may
In the former
complete dress.
old-time
XI)
The mask
In
this
is
decorated with the
form Heliea appears
certain kiva exercises at the ceremonial grinding of meal l)y the
We
in
Ana
him associated
witli the Corn maids and

symbols
are
depicted on the bodies
with the Natackas. The phallic
ceremony, and
Tataukyamii
New-fire
in the
of the Wiiwiitcimtii and
with
Heliea.
wliich
associate
the
former
there are otlier evidences
A picture of this form of Hehea was drawn, l)ut lias not been repi'oduced.
It represents a large and small Hehea. each with characteristic 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
Each I'arries a lariat, the use of which is
the same purpose.
explained in the account of the visits of the Natackas on tlieir iiegging
katcina naanas.
also tind
trips to different houses.
Another picture of Hehea, which also represents a jtrimitive conception 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
Band
is
taken by a lad.
Fur
iiietiire of
the doll see Internationales .\rehiv
fiir
Etluiotjraphie,
vii, pi. ix.
'Compare this
this society
artificial
flower with that of the Whwiitcimtl'l society.
ture of the doll,
The
nienilier^ nf
symbols painted on body and limljs.

see Internationales Archiv fUr Kthnographie, Band vii, pis. vii, viii, figs.
and the Tataukyanu'i have similar
iihallie
Ijoth
Font
IG. 18.
pic-
HOPI KATCINAS
llchca
many
is
ovideiitly an ant-icMit katciiui,"
pi'iniitive
and from his app(>aranco in

we may regard him as
ceremonies, pul)lic and secret,
connected with a very old
The
[eth. ann". 21
ritual.
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)
AViiwi'itcimtu priests in the New-tire celehration at
''
of the
Mamzrau
festival.
HEHEA MANA
(Plate XI)
The Heiiea mana. sister of Hehea. accompanies the Natacka group

Powamu. Slie is represented ))y the artist with the characteristic coiti'ure of a maiden, and has the same zigzag facial lines as her
in
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 Tcakwaina mana (see page (33) that they would seem to l;)e identical personages.
The reason for her unfinished coiti'ure is given in the account
of the Tcakwaina maid.
AWATOKI SOYOK TAIvA

O'latc
The massacre
at
XII
Awatobi took place
just
two centuries ago, but
there are several katcinas surviving in AValjî 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.
at Walpi. and. as their names imply,
Soyok taka corresponds with Xatacka,
came to Tusayan from eastern jnielilos.
These are occasionally personated

originally
came
and probably
fi'om Awatol)i.
lioth originally
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 rabbitskin 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.
this association appears, see Internationales Archiv ftir Ethnographic,
'
A modern innovation in
l>otli
instances.
For picture
Band
of doll in wliich
vii. pi. x, lig. 31,
<
<
<
<
<
X
UJ
X
XIII
TCABAIYO
ATOCLE
HELIOTYPe CO., BOSTON.
KATCINAS API'EAKIXCJ IN I'OWAMU
FEWKKs]
75
AWATdlSI SdVOK \\fQTI

(I'Ullr
The
figure of
A-watohi Soyok woiiiiin
tlie
that of the Walpi, but has

parallel l)ars
to
on each
distinguish the
priests
ealled
XIIl
])r()inii\eiit
clieek.
dirt'ers
hut
little
from
eorn-liusk teeth and two white
These two syiiihols were in fact said

tlie Walpi Soyok wiiqti: s(>\eral
Awatobi from
attention
to the ditfereuces
when
the pictures were
shown them.
TCÂBAIVO
XIII)
(I'lutf
Teabaiyo
another of the bogy gods. The mask bdony-s to

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
is
still
Hofiyi. of the
he
hand.
cai-ries in his left
headed arrow
In the picture the bhu'k
The eyes are
swollen proboscis.
mask has
i)rotuberant. and there
is
long
a broad-
A white crescent is
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 reprein
the middle of the forehead.
l)ainted on the cheek.
sents a buckskin: that part of
t]\o. dress in the form of a white man's

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
waistcoat
is
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
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
Arolieology, vol. II, 1SH2, where she is called au old scold.
Ktlincil..!;.v
and
76
HOI'I
The Hopi
projecting
variant, as
tiat
shown
KATCINAS
[eth. ann. 21
in the picture, has a l)lack hclniet
snout, and a mass of hair to which
is
with
attached a red
is a bow and arrows, in the other a knife,

weapons for her function. She is accompanied by a
chjwn, who holds her back Vjy a lasso tied about her waist.
feather.
In one hand
suggesting-
so wi:qti
(Plate
XIV)
Grandmotlier wonjan, is here represented by the Hopi

hands with her chikl, a Powamu katt'ina. On each
She
cheeiv there is a red spot, and in her liair is an artiti"ial flower.
carries on her back Hchea, her grandchild, as the zigzag marks on
The
his face clearly indicate, a?id has a pine Ijough in her hand.
fact that her grandchild has Hchea symbols would seem to refer her
to the group to which the latter and his sister belong.
So
wi'iqti,
artist as chxsj^jing
MASAUfi
(Plate
The picture
XIV)
of Masauii has a round helmet decorated with spots of
At the top of this helmet there are many twigs, to

which prayer feathers (nakwakwocis) are attached. There is a decorated kilt around the neck, and a rabl)it-skin rug, shirt, and kilt about
The legs and arms are painted red and spotted black. The
the body.
two rings on the breast arc parts of a necklace made of human bones.
The flgure carries a yucca whip in each hand.
difl'ei'ent
colors.
EOTOTO
(Plate
This
is
XIV)
one of the most important katcinas, and
is
very prominent
in several celebrations.
The
artist's pictl^re of
Eototo has
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
In the left hand there is a skin pouch
has knit hose and heel bands.
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 Internationales 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.
POWAMU
MASAUU
PL. XIV
so WUQTI
EOTOTO
MELIOTYPE CO.. BOSTON.
PL. XV
''AW IK
KATCINAS APPEARINCi^ IN POWAMU
KEWKE9]
ill
the eelebnitioii of the
who
nmrcli around
tlie
i.s
<>f
the Katt-iiuis.
On
the
l:l^t
accompanied by three other katcinas
kiva entrance, holding conver.satioii with the
chief I)elow and receiving'I'lie
i)i_'i>artur('
he
iiioniing of that festival
it
been described elsewliere."

pui'blo, Sikyatki, and
in the keeping of the descendants of the
oti'ering-.s,
as has
god Eototo was introduced from the old
his old
mask or helmet
is
Kokop family, which once
inhabited that pueblo.
The
close similarity
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 heiuatite 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 personating 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 ceremony was regarded with great reverence and was shunned by all save
in
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

a sti'ing of feathers tied to the arms, as shown in the picture.
In"
PALAKWAVO
(Plate
The symbolism
Tiirpockwa,
also has thi;
hands
is
XV)
of Palakwayo, the
Red Hawk,
is
similar to that of
no bird's head above the helmet. The figure

moisture tablet on the back. In each of the outstretched
l)ut
there
is
carried a bell.
<iSee Journal of
bMasauu, wik
Ameritwi
(bearers).
PLllinology
imd Arrlueoloyy.
vol. u, Ism.
HOPI KATCINAS
7<S
[eth. ax.v. 21
KECA
XV)
(Platr
The
Hy-iiro,
of Keen, the Kite,
h;is
side of the face, not unlike the facial

hoy;j.
The body
is
two parallel Mark iiiarks on each

symbols of the war god. I'iiiikon
white with black spots representing' feathers, but
the forearms and legs are painted yellow.

a
row of feathers
tied to the arms,
to the bri'echclout.
Keca
liolds
The
and the
wing-s are imitated ))y
tail
by feathers attached
and in his
in his left luind a hare
right a ralibit.
I'AWIK
(Plate
"
XV)
Pawik. the Duck kateina, is represented in the accompanying picThe helmet is greeu with a long curved siunit painted yelThe eyes
low, around the base of which is tied wool stained red.
Two upright eagle
art' rectangular, the left yellow, the right blue.
feath(M-s are attached to the left side of the helmet, near which is a
bunch of hoi-sehair stained red. On the right side of the helmet is
tied an ovoid symbol of an undeveloped squash with a breast feather
of the eagle projecting from one pole and red horsehair about its base
of attachment.
The upper part of the helmet is girt hy parallel
bands of black, yellow, and red. The lower rim has a black band in
which there are patches of white. The tree represented between the
tures.
tw(_)
figures
is
the pine.
TOTCA
(Plate
XVI)
Huuuuing Bird, has a globular head painted lilue. with

The dorsal part of the body is colored green, the
yellow.
ventral
The rows of feathers down the arms are wings, by a
movement of which the Hight of a bird is imitated.
Totca, the
long pointed beak.
:M()NWr
AM) KOYIMsr
(Plate
XVI)
This personation of the Owl has a helmet with rows of parellel

green, red, and black crescents, and a prominent hooked
beak.
He wears a rabbit-skin blanket tied by an embroidered sash,
3'ellow,
and holds a bow and arrows in one hand and a rattle in the other. The
figure is accompanied Ijy a clown who has a feather in each hand.
Pawik kateina see Tnsayan Katcinas, Fifteenth Annual Report of the Bureau
pagus iUiVSOS.
"Fiir description nt
of
Ethnology,
l.saT.
XVI
Ni^,>v'si>SipssS^~-'
^-^'
TOTCA
MONWU WUQTI
HELIOT^PE CO., BOSTON.
SALAB
MONWU
TURPOGKWA
TWFNTY-FIRST ANNUAL REPORT
PL. XVII
HOTSKO
YAUFA
MELiOTYP CO., BOSTON.
KATCINAS AITEARINO IX I'OWAMU
KEWKKs]
.MoNWr
I
Tile
Owl woman and
Wl'l^TI
XVli
Plate
two
liri-
79
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<l.
MONWt""
SAI.Ali
(Plate
Tlic
Owl.
disks.
h<';id
He
He
shown
wears
[)icture
in this
made
a kilt
XVIJ
is
readily recoiiiiized
of Imekskiii.
carries a pine lirancli
and how
and has
;i
that of an
;is
belt
witli silv<'r
in the left haiul. a rattle in
the right.
IH)TSKI)
(Plat.-
The
tisjiire
of
Hotsko
body by an embroidered
(Plate
long and blender.

Tiirpockwa, like
and
many
ti
lik(>
w'ears a
it.
XVII)
;i
other birds, has a moisture or sun
the back, the horizontal plumes of which
neck.
and
This picture
helmet surmounted by a bird's head,

The beak is
l)liick chevron on the face.
})ieture of this bird lias
like that of the eagle,
sash.
bird, but th(> tiuthor c;ui not identify
;i.
Tii;i'<)(ivw
The
owl-like, with broad mtmtli.
is
rahhit-skin rug- tied on the
evidenth' represents
XVlI
show
t;U)let
on
on each side of the
Th(^ personator's arms, here extended, have attached feathers
wings.
The dress
;uid
other ptiraphernalia shown
in
the tigure
can luirdly be regarded as chai'acteristic.
VALPA
(Plate
XVII
Yaupa, the Mocking Bii'd, has a lielmet painted white, with a triany'ular design on the face, t" the sides of wdiicli ringdike ligures are
The beak is long and slender. ;ind tlicre are clusters of
attached.
bright parrot feathers on the top of the liead: indications of the wings
are
shown
in the l)lack
represent feathers.
lini's
tdong
tlic
tirnis.
The spots on the
T)ody
Hon
80
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,
To each upper <'orner are attached two feathcalled a moisture tablet.
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.

and embroidered sash.
The garments are
a certMuonial kilt, girdle,
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.
first
These markings consist of white, red, and yellow bands, the
furnished with a row of black wings.
The
side.
lK)dy
The
is
tail
naked, painted white on the ventral, green on the dorsal

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
The picture
Kowako,
the Chicken katcina, has a red com1> and

painted red on the dorsal, white on the ventral side.
personator wears a cei'emonial white kilt with embroidered
of
wattles; the bodj'
The
XVIII)
is
The wattles and comb

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
green liorder worked into rain-cloud symbols.

are
author, although the latter wetir elaborate masks, with wattles, comb.
HCSPOA
PATSZRO
KOYONA
KOWAKO
HLtOTYPE CO., BOSTON.
PL. XIX
MOMO
TETANAYA
HELIOTVPE CO.. BOSTON.
KATCIXAS AFI'EAKINO IM FOWAMU
FEWKEs]
81
l)cak, whifh are tine imitations of the heads of these ))iii|s.

realism of these masks, as compared with the conveiitionalism of
and
masks of Patszro, Kwayo, and others, woukl indicate

duction of Koyona and Kowako into the katcina cult.
tlie
The
tlie
later intro-
MOJIC)
(Plate
Momo.
xrX)
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
There arc also feathers on the
projections representing antenn;e.
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 still the ci'ies of
to another, shooting the blunt ari-ows at them.
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
On
XX)
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
Each of the nine kivas delegates two or more men to
great relish.
From the fact that these
distribute the sprouts grown in that kiva.
sprouts
early
dawn,
they are called Telavai
men distribute the bean
at
represent
Tacab,
or others.
(Dawn), although they
Male, Owa,
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.
('
21
ETH
("3
In 1900 a small syringe was used for this purpose.
HOPI KATCINAS
82
(Plate?
The
[eth.ann.
21
XX, LXIin
Owa
has a helmet mask colored green, with yellow,

drawn diagonally across the cheeks. The .snout
and the eyes are represented by })lack bands. The hair
Huiirc of
red. and hiack lines

is
protiilx'rant
hangs down the Itack.

crown of the head.
Parrot and eagle feathers are attaehefl to the
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
These are the presents which this being commonly
rattle in the right.
makes to children in the Powanul festival.
MALO
(Plate
In a dnnving of ]Malo
symbols of this being as
The face is crossed by
spots.
The face on one
other green.
The
XXI)
katcina the artist has represented the main
he
is
seen
when personated
in dances.
an oblique medial lyand, in which are rows of

side of
tliis
band
is
painted yellow, on the
figure has a representation of a squash blossom on
the right side of the head and two eagle feathers on the
is
left, to
which
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
On the right half of the face, which is blue,
are three white rings.
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,
For X)icture of the doll, see Internationales Arehiv fiir Ftlui"i;rriihic. Band vil, pi. viil, fig. 21.
1892.
PL. XX
TELAVAI
OWA AND MAN A

HELIOTYPE CO.. BOSTON.
KATCINAS API'EARING IX PoWAMU
FEWKES]
on the ahddiiKMi.
of ])ine in the
lliiniis carries a rattle in
left.
small lilaek stick
is
the
83
liand anilas|)rie-
I'iylit
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
in which he appears.
Each clown wears a cap with two
the dances
straig'ht horns made of leather,

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.
with corn husks tied to the
tojjs.
TIDPI
A\ATC IIOYA
(Plate
The
Ilopi
XXI)
Avatc hoya acconijtanies the Humis katcina. and. as niav

tlie pictures, diti'ers widely from the Sio (Zufu)
be seen by consulting
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
The pictures
who appear
in
XXI)
of Huluian I'epresent beings with a characteristic gait,
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
Their symbolic markings are
band of white and colored squares covering the, helmet.
dolls, etc.. in certain festivals.
a checker
NfTAK
(Plate
'J'here are
XXII)
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
katcina, and the dance in whicii be figures
from the far

"
''
Hopi
is
as a
Hano (Tanoan)
said to have been derived
east.
For picture of
For picture of
doll, see InteniiitionHlus Archi\' liir Kthnujiriipliif. Ban<l VIl.

doll, see
same vnhime.
pi, v. fig, 4.
\i\.
ix.
liic. "29.
84
HI
iS'ear
the settlement of
tPI
KATCINAS
Hano people
at Isba,
Ieth. anx. 21
Coyote
spriiio-.
not far
road from
from the Government House, but on the rig-ht of th(>

Keams Canyon, there is a large spring ealled Mofiwiva. wliicli is saered
In the March festival, efhgii's of this
to the Plumed Snake of Hano.
are
carried
to
this
spring,
where certain ceremonies are permonster
which
the
Walpians
observe" at Tawapa.
similar
to
those
formed
A yeai- ago (1899) this spring, which had become partially tilled
with sand, was dug out and walled, at which time an elaborate masked
This
dance representing Niivak katcina was performed near it.
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 accompanying figure, has rectangular terraced designs on the back of the head
and zigzag sticks representing lightning snakes on the upper edge.
The picture shows 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
The
ligure wears a white ))lanket re\ersed.
stitches of the
tlute in
one hand.
(IMatL-
XXII)
The Cold-i)ringing woman, who is connected with the Niivak or

katcina. is claimed by the people of Hano as one of their
supernaturals.
She is depicted as wearing a white mask with a red
Snow
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
On
the
dances
''Tlif
Snow
and XXII)
morning of the last day of the Powamii festival there are

kivas in which participate unmasked men called Powamu
a figure of one of whom is given in the accompanying plate.
in the
katcinas.
oFor
XIV
American Folk-Lore, vol. vr. 1893.

applied toYohozro wtiqti, means grandmother, possibly the
a description of these, see Journal of
Hano name, Imbe.wiya, which
katcimi's grandmother.
is
PL. XXII
NUVAK
YOHOZRO WUQTl
POWAMU
HEUIOTVPE CO., BOSTON.
3UREAU OF AMERICAN E^HNOLOGV
TWENTY-FIRST A\.\UAL REPORT PL,
WUKOKOTI
KOHONINO
HELIOTYPE CO., 803TON.
xxill
KATCINAS
FEWKES]
These men
-w-cur
APl'EARIISrO
IN
POWAMU
85
in their hair a iiuinher of artificial tiowers.
of painted corn shucks.
The bodies
of tiiese
mm
made
arc jjainted, but
otherwise they wear no distinctive dress or paraphernalia.
WIKOKOTI
XXII 1)
(Plate
This figure of
Wulcokoti
protrudino- snout, two
The
in
artist represents
the
March
hitin-al
Head)
(l>i,u-
lias
black
with
face
horns, and prominent globular eyes.
one of two Ijeinys who roam
festival, hootiny- \vhcre\cr
pueblos
one of many
thi-ouu'h the
they yo.
It
is
beings of the same namt> who appear in the Fcliruarv and March fesThe personators carry bundles of sheep scapuhe, which in late
tivals.
years have been substituted for
tliose of deer.
KOIIONINO
(Plate
XXIII)
This figure " represents a katcina derived troni the Havasupai (or
in tmimated conversation with a man of
Kohonino) Indians engaged

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 feathers 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 headband, from whicli rises a hoop, to which are attached two eagle
The coat :ind
feathers, with ti fragment of red cloth in the nâr.
leggings, like Kohonino garments, tire Inickskin. and there is fringe
on the
latter.
TCOSBUCI
A.N1>
(Plate
The main
figure
the Walapai,
is
said to
have
SOY'AN EP
XXIV)
lieen derived
who formerly wore turquoise
from
(tcosliuci)
Ynman
tribe, as
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.
!.=>.
Ht.lPI
,S()
KATCINAS
[eth. axx. 21
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
'reoshuci
l)lack
lias
and small goatee. Both legs and arms are striped

His shirt is made of buckskin.
bands.
eves,
witii
black
>'AKI.\TCOP
(Plate
The
figure of Nakiatcop has a crest of eagle feathers on the head,
most respects resembles the Dawn katcina. The mask used

pT_'rsonatiug this being is said to belong to the Badger clan.
and
in
XXIV)
in
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
black,
line.
The
long, pointed, and striped in spiral black and white.
snout
each side of the head
is
and there
Tiie l)ody
is
is
is
a white circle with diametrical lines
On
drawn
in
a warrior feather on top.
black,
and
girt liy an
embroidered
skin leggings, stained yellow and green.
sash.
A hump
is
There are buckalways 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
The Kokopelli
spiral lines.
in
protuberant snout painted with

her hand two packets" of food made of
girl has a slender,
She carries
mush wrapped
XXV)
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.
TWENTY-FIRST ANNUAL REPORT PL. XXIV
TCOSBUCI AND SOYAN EP
pinP
NAKIATCOP
TWENTY-FIRST ANNUAL REPORT PL. XXV
7HNOLOGY
LAPUKTI
MELIOTVPE CO., BOSTON.
TWENTY-f IRST ANNUAL REPORT
PL. XXVI
MACIBOL
PALULUKON AND TATCUKTI
KATCINAS APl'KAKING
FEWKES]
Palili
KoN'i
IN
TALILlKtiNTI
(Ankwanti)
Fk,sti\ AI,
IMAClliOI.
XXVI)
(I'late
These two
tlie
Mareh
fijiures
festival
represent iimskecl
men who
soiiietiines ujjpcar in
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
hung on the shoulder of
is
the performer, the real
a false one. wliieli
is
arm heing hidden
in
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
the bod}- of the serpent efHgy.
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 pronunent, 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.
AND TATCCKTI
I'ALi'Lt'KOX
(Plate
XXVIi
There are many
rites in the .Vnkwanti in which the etiigies of I'aliiSnake, play an instructive role. This pii'lure represents 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
lidvon. the (ireat
when
thus extended a clown steps up to
it and appears to struggle

There
are
modifications
(d' this drama
finally
with it; he
which call for special description." but none of these are repi'esented
it is
is
in
overcom(\
the collection n{ ])ictures.
FIUURINE.S OF CORN MAI1>P:NS

(Plate
On
XXVII)
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
certain years there
"See A Theatrical Performance

lyOO,
sit
is
introduced
Wji1|h, rniccudiiiys Wji^hinLiioii A<;i'lciiiy of
pages 605-629, and pages 4U-55 of tins
pji[irf.
Scicme,
\*ol.
u,
HOPl KATCINAS
88
[eth. ax.v. 21
made by a man
These figurines and a fi'amework
or upright with which they are used are shown in this picture, which
represents the figures kneeling before a miniature grinding stone
placed on the floor.
As the symbolism has been explained in a description of Calako
mana, it need not l)e redescrihed, but it may be well to note that
the dotted bodies appearing on these figurines below the kilt represent the feathered garment which this maid and some other mythical
personages are said to wear."
The designs on the framework symbolize rain clouds and falling
During the mystery play the two bird effigies are made to move
rain.
back and forth on the framework l)y,a man concealed behind the screen,
ti<j;'ui-iiics
named
who
representing the Corn maidens, whicli were
Totci.
who now
lives at Zuiii.
also imitates bird cries.
The two
figurines are manipulated by means of strings and other

mechanical appliances. Their arms are jointed, and as a song is sung
the marionettes are made to imitate meal grinding, raising their hands
at intervals from the meal stones to their faces.
TACAB AXYA AND MANA

^Plate
XXVII)
This picture rej^resents a being called Navaho Anva katcina, and his
who grinds corn ceremonially in the kivas on the final night of
the Ankwanti.
The attitude of the girl is that assumed by her after
sister,
the corn has been ground,
when
she and her sister dance and posture
their bodies before a line of Aiiya katcina personators serving as a

chorus.
The masks of the Navaho Afiyas ai-e similar to those of the Hopi,
except that the former have terraced figures or rain-cloud symbols in
each lower corner, and a red instead of a black beard. The male wears
a red kilt, tied
by
a Ixdt of silver disks, which are
common Navaho
ornaments.
The
skirt,
di'ess of the girl consists of a black velvet shirt and a red calico
with a piece of calico over her shoulders.
She wears a Navaho
necklace.
Her coifl'ure is a cue tied behind the head, like that of the Navahos.
The projecting lip, illustrating a habit of gesticulating with the lower
jaw so connnon among Navahos,
is
common
in Ilopi pictures of these
Indians.
OWANOZROZKO
(Plate
XXVIII)
This being appears in the Ankwanti, going from kiva to

beating on the hatchways and calling down to the inmates.
" Fabrics obtained in cliff liouses and other old Arizona ruins sllo^v tliat it
which feathers were woven was worn by the ancient ancestors ot the Hopis.
is
probable
kiva
The
Iliat clotli
PL. XXVII
FIGURINES OF CORN MAIDENS
TACAB ANA AND MANA

3UREAU OF AMERICAN ETHNOLOGY
T/E;jrr-F>RST
ANNUAL REPORT
GOTO
OWANOZROZRO
GOTO
PL. XXVIII
(WALPIJ
(ORAIBI)
HELrOTVPE CO., BOSTON.
KATCINAS APPEARING IN PALULrKONTI
FF.HKES]
picture represents him lieutinu'
stone with
:i
:i
<Si)
The
yuceu whip.
ni;usk
colored white, iind has a ])r()jeetino- numth. goggle eyes. t\Mi horns,
and a mass of hair. The part of stone heatei' is now taken liy lioys,
is
and the two personatoi's seen in 1!(H stooil at the ki\a entranees
striking the ladder and raised hatchway, calling down the ki\'a entrance
They wore loos(> lilankets and no ceremonial kilts.
as if anii'rv.
f(
(Plate
)'r(
XXVIII)
There are two pictures of Coto, the Star katcina. one i-epresenting 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' forearms and legs. Four feathers are represented on toj) of tlii' mask
There are yucca whips
and others hang from the elbows.
The
hands.
kilt
has a radiating turkey
tail
in
the
feather covering, which
has a unique form.
The whole
face of the Oraibi Star katcina
It has a string of feathei's
star.
of spruce twigs.
The body
is
is
extending down
covered by
a single
the l)aek and a collar
painted yellow and black and the arms
and legs have longitudinal bands.
The
gai'iuents are painted
jûeca whip, in the right a

all
red,
and
Red
Ixdl.
in
the left hand
is
carried a
color appeal's to chai-acterize
the paraphernalia.
HOPAK AND MANA

(Plate
One
Hopak
XXIX)
the katcinas which appeared in the Ankwafiti \\as called

(hopoko. eastern), and evidently derives its name from th(^
Ilopak was accompanied by
fact that it came from eastern pueblos.
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
of the girl
Pueblo
is
dressed in the same
women
of the Rio Grande.
painted on each cheek.

cina
when he appeared
The
in the
girl
way
as that of the Zufiis ;ind the
Small rectangles
was
in
two colors are
called sister of the I'iiiikon kat-
Ankwaiiti.
90
llol'l
KATCINAS
[ETH. ANN-. 21
KOKYA.N WCyTl"
(I'lalc
XXIX)
Piiukon katcinas danced in the Ankwanti there accomlaii.

panied the dancers a personation called So wiuiti. Grandmother wonm
woni
nan
(Spider
wiiqti
is
Kokvan
Piiukon
of
i;-i-andniother
and a> tlie
So wiiqti is supposed to Ije another name for this being.
The mask is perfectly bhxck, with yelU)W crescentic eyes and white
She wears a dark-l)lue blanket, over which is a white cerehair.
"When
tlu'
monial blanket with rain-cloud and buttertiy symbols.

in eacli hand.
She carries a
sprig of pine
Pri'KOX KATIINA
(Plate
XXIX)
The picture of Putikofi katcina* has

war Ijonnet. with two eagle tail
a netted
a Itlack
mask surmounted by
feathers attached to the apex.
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
There
ho.se are made of an open-worked netted cotton fabric.

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
margins.
In the
of a
The
left
stick."'
PUfKON HOYA
llMatc
XXX)
customary parallel vertical marks,

apical extension and warrior
and <in the head
quiver
of mountain-lion skin, and
his
back
a
wears
on
He
feathers.
carries a bow and arrow in his left hand, the symbolic lightning framework, with feathers attached at the angles, in the right. The white
marks on body, legs, and arms shown in the picture are characteristic.
The reader's attention is called to the similarity of the symbols of this
The
face of Pi'iiikon
is
hoya
l)cars the
war bonnet with
picture to those of Piiiikon katcina.
PALUNA
(
Plate
IK IV A
XXX)
Palttna hoya, the twin brothei' of Pi'iiikon hoya, has a mask with a
protuberant snout, but does not wear a war bonnet. He has, like
(I
The part was taken by Xanahe, a Unpi who
livos in Zilni anrt
whn
hart returnerl to
Walpi
for that
purpose.
'For iiietiire of
t-
One
thedoU. see Inlenuitioiiaks AnlDv fur Klhiioiiraphie, Baiirt vii. pi. v, lig. .">9.
ean be .seen ou the altar of the Kalektaka in the Momteita ceremony.
of Ihe^ê impleiuelits
PL. XXIX
HOPAK AND MANA
KOKYAN WUQTI
PUUKON KATCiNA
MELIOTVPe CO., BOSTON.
TWENTY-FIRST ANNUAL REPORT PL. XXX
PUUKON HOYA
rCANAU
PALUNA HOYA
TUCKUBOT
KATCINAS AITEAKING
FKWKE,-]
PALrLrKUNTI
II.
I'l
marks on each t-iicck, which, liowevcr. are

lie
and th(^ warrior I'eatiier on his licad.
carries a whizzer in the right hand and a how and arrows in his
His hody and
k^t't. and wears a l)andoleer across his h'ft shouicU'r.
extremities are painted brown and hhick.
his hi'other.
two
vertical
instead of white,
bhiclv
T(UTKlI?OT
(Plate
XXX)
of the numerous horned katcinas. distinguished hy a

white g'Ogg'le eyes, and two bands across the face. They
roam about through the puel)los in certain great festivals.
1'his
black
is
(ine
lieluu't,
TCANAT
I
Tcanai'i
:i>
111'
is
Plate
XX
The
instrllctiê pcrsontige.
tin
{lictnre represents
him
;n)pears in the Ailkwanti.
The mask
is
tltit
and
those of the AV'upamaii

liodies lietween these
eagle
htis
and two
feiitliers
mask radiating from

rtidiating
etigle
similar to
sticlcs
the mtirgin.
feathers arc also
The brown
f(>athers.
bunch of which covers the back of the helmet."

a
The face is destitut" of symbolic markings, but

snake hangs from the mouth.
rcaiiiifi ctirries :i slat of wood tuid a meal b;ig
the Sntike priests in his left hand,
Four of these beings tippeared

is
in
tiiid
in
ti
stutlctl
image of
reseiiibliiig tluit of
his right a
the Ankwanti. and
crooked
tlie
stick.
personation
said to have been originally introduced into Tustiyan by the
I'tiktili
clan.
Wri'AMAl
(Plate
This picture'' represents

recalling that of the sun.
XXXI)
being the mask of which has a symbolism

face is tlat. and is divided into three
The
regions by a horizontal and a vertical

is
yellow, the other
is
green.
(_)ne
line.
Tlie chin
snout slightly curved downward, with
tin
is
of the lateral regions
black and tliere
is
a.
long-
apjiended piece of leather,
colored red. representing the tongue.
Around
the rim of this

corn-husk border,
ttice.
more
especially the iijiper
ptirt, is
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-
])laited
"Thf masks
si-fii
in
in tin- Ank\\anli liave carved
t'Fur picture nl the
t-lull,
Wdoden
see llitenialiuiiale.s .Vreiiiv
llir
lizards attached to tlicir foreheads.

Kthuugraptile. Band VII, pi. VI, tij;.
ti.
HOPI KATCINAS
92
panii'd
by
:i
clown carrying- a
lasso,
which
[eth. an.n. 21
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
(Plate
TAKA
XXXI)
youth, as represented in the pictui'e, has a face painted

Over his
crescents indicating eyes and mouth.
white
l)lack. with
down
which
also
hangs
sheepskin,
of
made
a
wig
blackened
head is a
this
when
always
used
which
was
buffalo
skin,
replacing
the
his back,
attached
covering
is
head
side
of
the
To
each
abundant.
was
animal
Across the forehead is an
a horn with appended eagle feathers.
The
Bufl'alo
embroidered fabric
The
like those
used for katcina heel bands."
youth is white, with red and black stripes

tied by a string to which shells are attached.
kilt of the Buffalo
along the edges; it is

A large cotton belt is now generally used for a girdle.
In his left hand the Buffalo youth carries a zigzag stick, representinu- liohtnino-, to
each end of which feathers are attached.
right hand he has a rattle decorated with stars.
In
his
''
MUCAIAS MANA
(Plate
XXXI)
This picture represents the Buffalo maid, who appears in the

She
Mucaiasti, or Buffalo dance, with the youth mentioned above.
the
before
her
forehead
down
over
is unmasked, but wears hanging
her
forehead.
On
string
about
tied
to
a
eyes a fringe of black hair
and
eagle
breast
parrot
bunch
of
there
is
a
the crown of her head
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
This squash blossom is
horizontally over the crown of the head.
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 representing 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
She has white leggings,
rain-cloud and butterfly decorations.
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.
IWENTY-FIRST A^lNUAL REPORT
WUPAMAU
MUCAIAS TAKA
MUCAIAS MANA
KATOINAS APPEARING IN PALrLrK< >NTI
FEWKEsl
hiT loins
l)y
yrcat cottmi
:i
licit,
the
i-iids
nf wliirli
ai'c
93
shown on tho
left side.
In each
which
is
hand she carrirs a notched pi-aycr-stick. called a sun ladder,

painted v(dlo\v on one side of the lucflian lin(\ <;-)'e<'n on the
other."
C)n
hack the Butl'alo maid wears
liei-
sun
syniliol.
which, divested
shown to the rio-ht of

shown
on each side of the
of these feathers are
of the peripheral eagle feathers, the artist has
The
the picture.
tips
arm.s; the aeeonipanying- lines represent stained hor,sehair.
ANYA KATCINA JIANAS

(Plate
(;K1M)IN<; COIIX
XXXJI)
In several ceremonies, especially those in the kivas which dramaerowth of corn, there is a cei'emonial corn gi-indine-, which
tize the
also
sometimes
The
picture.
1.
:.'.
occui's in the public plazas,
as
is
illustrated
hy
this
figures of the gi'oup are as follows:
Two
Two
.\nya katciiia manas
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
not remoN'ed. as
whorls.
ai'c
the curv(>d sticks conmionly used in
oliji'ct
making
is
the
The sequence of events in this ceremonial <-orn grinding is as

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
follows:
these ol>jects. seat thems(dvi's on each side of

the attitude
shown
tln^
The masked
in the picture.
grinding stones
in
girls then (>nt<'r aiul
take their iwsitions by the m(>tates.
ruu> of thirty or
shown
in
the
j)ietiu'e.
more Anya
then
tile
in
katcinas. of which only four are

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
while the yirls o-rind the meal and the

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
They
the elown. and put it in his mouth to show its excellence.
respond that it is good, and the Heheas resume their seats, shouting
son^-,
;icct)iii|);iiiio(l
Ilcheas
liy
(laiiiM',
their hands.
claji
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 carrying on a bantering conversation with the chief. After this proceeds
for some time the girls rise, the metates are brushed, done up in the
The girls then stand in front of the
sheepskins, and laid at one side.
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.
called Aiiya katcina, while apparently very old
The being
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
of Hokvana katcina is accompanied by that of a drunuuer.

wears a bearded maskette colored green and has hair cut in terraces across the forehead and below the ears, but hanging down the
This way of cutting the hair in terraces is symbolic of rain
back.
The tigure
He
clouds.
There
is
a l)unch of feathers on top of the head, and a string with
attached feathers hangs
down
The lower rim
the back.
of the maskette
has alternate blocks of red, green, white, and 1)lack colors, as in

katcina masks.
The drummer
One
side of the
body
is
Anya
]iainted red, the other blue.
dressed like a Navaho. \vith calico or silk headband,

buckskin
leggings with silver l)uttons. and belt of
veh'ct trousers,
is
silver disks.
Hokvana
(laneine-.
is
said to be distinguished
from Anya by
his peculiar step in
PL. XXXIII
HOKYANA
HOKYANA AND MANA

MELIOTYPC CO., BOSTON.
PL.XXXIV
KOKLE
SUMAIKOLI AND YAYA

HELIOTYPE CO., BOSTON,
KATCINAS AITEARTNG IN PALULLKOXTI
FEWKEs]
i^>5
IIOKVANA MANA
(i'latf
Tlu^ iiuiid or sister of
her Imir dressod
tht-
in Zufii
XX XI II)
prfccdiiiy. as
ti<;-iirod
hy the Hopi
artist, has
fashion smd carries an ear of corn in each
han<l.
CAKWAHONAl"
(I'Uitf
The
fold
LXIII)
cciUection of iâtcina ]iietures
were we to include
in
it
would
liave lieen increased several
nianv which are duplicates
in ail respects
borne in mind tliat while almost all these lieino-s

have yellow, green, red, and white variants, as a rule only one color
is drawn.
This is true of the ])resent picture repi-escntiuL;' the (ireen
Bear; but we have also the yellow, red. and black hear with the same
general symbolism.
save color.
It maj' be
The distinguishino; symbolism of the Beai' kateina are bear paws,

one on each cheek, which are at times difficult to distinguish from those
of the Badger.
It has a prominent snout, and a visor on the helmet,
tc which lightning symbols and feathers are attached.
ROKLE
(Plate
The
symbolism of Kokle. and

person bears a deer on his back.
artist represents in this picture the
depicts an episode
The
XXXIV)
facial
when
this
markings of the mask of Kokle
re])rcsent a cornstalk
meclially placed, e.\tending over the eyes.
Kokle
a very
is
common
wliere the head only
is
design on the interior of modern bowls,
generally represented.
riTOTO
iriatc
The mask
of Citoto
is
XXXIV)
conical or half ovoid, viith seraicircului' alter-
nating parallel bands of red. yellow, green, and black on each
The mouth has
attached a fringe of red horsehair.

feathers
is
side.
the form of a curved beak, at the base of which
cluster of variegated
attached to the hack and apex of the mask.
is
j):irrot
C'itoto carries
a rattle in his right, a pine tree in his left hand.
There are two Citoto helmets on the East mesa. One of these
hangs in a back room of Anote's house (Sa clan. Hano). the other is
in the special keeping of the Waljii Pakab clan, which also claims, in
addition to Citoto, masks of Sabi (Tcanau). Tanik. and Tiirkwiinl.
mal(> and female. The Tanik helmet closely I'esembles Wupamau. and
Ti'irkwinu (Mountaineer) is so calle<| from the San Francisco ]Mountain people, which would indicate that it was dei'i\-c(.| from some of the
people who once lived along the Little Colorado.
HdPI KATCINAS
y(j
[eth. a.sn,
SuMAiKOLi Ceremony
SUJIAIKOLI
AM) TAYA
XXXIV)
(Plate
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
New
suninicr.
and
lire
is
carried
god
at
tlie
lire is kindled l)y frictional methods in the foi'mer

by means of a cedar-bark torch to shrines of the
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.
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 preIt will
scribed for sun gods.
KAWIKOLI
(Plate
The
XXXV)
picture of Kawikoli represents a being with a globular
painted black, having two white marks on each cheek.
mask
Imndle of
feathered strings is tied to each side, and the skin of a mountain
The chin has red and green curved bands
lion surrounds the neck.
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 AJJI'
1
MELlOTYPe CO., BOSTON.
NAVAHO KATCINAS
FEWKEs)
Ciwikoli wears a
He
doloer.
skin
tied
is
Ciwikoli
made
kilt
of
rod-.staiiietl
97
horsehair, and a han-
carries a whizzer or Indl roarer in his ri<iht hand.
t'ox
about his neck.

is
AVords like Suniaikoli. Kawikoli,
a Zufii personation.
Ciwikoii, having- the tiM'uiination -koli, are foreign to the Ilopi lan-
guage, although coumion
pueblo tongues.
in eastern
Naâiii) Katcinas
TAt'Ali (NAA('TAI).)l)
(Plate
XXXV)
This Xavaho god is incorporated in the East mesa ritual, and is

known by the ft)llowing characteristic symbolism:
The mask has a projecting visor, to the rim of which is attached a
row of eagle feathers inserted vertically in a wad of straw, the edge
of which shows above th(^ visor.
A conical structure made of sticks
colored
arises
red.
yarn, red horsehair, and
tipped with
from the top of the
eagle
feathers
hinid.
One side of the face is colored green, the other red. the two sides
being separated by a white median band, across which are parallel
black Hues.
The ej'es ai'c represented by hori/onlal bamls painted
The jiointed marks above and below the eye slits, with which
they are par;dlel. represent goui'd sprouts.
A symbolic s(}uash blossom is appended to each side of the helmet. This object is made of
wood or a section of a gourd, and is crossed on the concave face bv
black.
diametrical lines, at the point of intersection of which there

feather.
The
is
an eagle
body and corresponding arm are colored

network of red lines covers the body, as is
right side of the
yellow, the left red.
indicated in the picture.
The
liandoleer
in the hands.
composed of
and necklace
Two
ai'c
pine boughs, which are also carried
eagle feathers
ai'c
tied to each armlet.
The
belt
and the kilt is colored red and white; the

latter has green diagonals, and tassels on the lower corners.
Sleigh
bells are attach(Ml to a garter of yarn tied below the knee.
is
silver disks,
TACAIi (TKXEHID.TI)
(Plate
The
XXXVI)
one of the most common Navaho

The eyes are black, liorizontal
bands, curved at the outer ends; the snout is long.
On that side of
the head which is turned to the observer there is a symbol of a halfformed squash surrounded by red horsehair, and to the opposite side
of the head are attached two vertical eagle feathers.
On the crown
artist has figured in this plate
katcinas personated by the Hopis.
)il
ETH 03
98
HOPI KATCINAS
[eth. ann. 21
of the liead are variegated parrot feathers.
The red fringe on the
forehead represents the hair.
TACAB (yEBITCAI)
(Plate
The name
XXXVI)
Navaho supernatural is translated Grandfather

katcina, and the Hopis say that the Navaho name has a like meaning.
The artist has depicted on the mask a stalk of corn on a white face.
The eyes and mouth are surrounded Ijy two half rectangles. A
conventional ear of corn is painted on the left cheek. There is likeof this
wise a crest of eagle feathers on the head.

Yebitcai wears a blue
calico shirt, black velvet pantaloons, and Navaho leggings.
Botli the
pantaloons and the leggings ha\-e a row of white disks along the outside
which represent the well-known
and he wears a
buckskin is reprehand he carries a bow
silver buttons,
belt of silver disks strung on a leather strap.
sented over his right shoulder, and in his left
and two arrows, and a skin pouch for sacred meal.

TACAB
(Plate
The
artist has also
XXX VI)
represented another Navaho katcina with points
symbolism similar to that of Yebitcai. The face is painted white,

with crescents under the eyes and mouth. There is a representation
of a stalk of growing corn on the median line of the mask, and an ear
of maize on each side.
The tigure wears a red kilt and u black Iwudoleer, and carries yucca
whips in his hands.
SOYOHIM KaTCINAS
of
Under this name the Hopis include many masked personages which
appear in dances called by the same name (called here also Abbreviated
Katcina dances).
KAE
(Plate
Very few
of the
Hopis
or Corn katcina, the
XXXVI)
identified the picture of this katcina as
name given
to
it
by the
artist.
The
Kae
validity of
is supported by the predominance of

the maize
symbol, which covers the whole back of the mask.
To the rear lower part of the head are attached feathers, two of
which are vertically placed. The right side of the face is painted
green, and on it are markings representing sprouting corn seeds.
The visor has wooden slats, symbolic of lightning, tied to its rim.
On one side of the picture the artist has represented the ordinary
triple rain-cloud syml)ol above a corn plant, and some of the Hopis said
that the rain-cloud design should have been painted on all the pictures
this identification
in the collection.
TACAB (TENEBIDJI)
TACAB
TACAB
!YE3ITCAI;
KAE KA
C\t'i
A'HOTE
PATCOSK
PL. XXXVM
AHO'TE
HOTOTE
SOYOHIM KATCINAS
FEWKESJ
99
AHO TE
(Plate
XXXVII)
from the cry uttered by the perThe name of

sonator. diHVr widely from each other in symbolism.
Two
picturos, both cHllcd Ahote,
one has the accent on the penult, that of the other on the antepenult.
Aho'te ha.s a helmet painted yellow, with goggle eyes, a prominent
The
snout, and face covered with red and black four-pointed stars.
and
skin,
fox
with
pendent
kilt
white
tigure has two )>andoleers, a
hangs
dowu
feathers
string
of
eagle
large
an embroidered sash. A
the back.
a'hote
(Plate
XXXVII)
A'hote has a l)lack helmet with great goggle eyes and a single fourL'nlike
pointed star on the right cheek, a new moon on the left.
triangle
and
a
head,
side
the
of
Aho'te, he has two horns, one on each
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)
of Tiirtumsi represents a goggle-eyed katcina with yelon

which
are parallel rows of black lines extending longitulow mask,
has a Itlack beard, to which are fastened two
figure
The
dinally.
of eagle feathers is attached to the head and
row
A
strings.
cotton
The picture
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

He also carries a bow and arrows.
the head and in the hand.
HOTOTO
(Plate
XXXVII)
Hototo katcina has crescentic marks painted green and red ou the
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.
face, goggle-eyes,
HUPI KATCINAS
100
[eth. ann. 21
KEME
XXXVIII)
(Plate
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 kilt is black, and there is an antelope horn in each hand.
the belt.
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 decoration,
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
The Sun
XXXVIII)
is divided by a
two regions, the upper being subdivided
The left lateral
into two smaller portions by a median vertical line.
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.
katcina has a disk-shaped mask, which
horizontal black Iwnd into
Around the border
of the
mask
is
represented a plaited corn husk,
which radiating eagle feathers are inserted. A string with attached

red horsehair is tied around the rim or margin of the disk.
in
KEME
SIWAP
PL. XXXVIII
HOTCANI
TAWA
HELtOTYPE CO., BOSTON.
BUREAU OF AMERICAN ETHNOLOGV
MUZRIBI
PL. XXXIX
_ENYA
hÊL
OTYP CO., BOSTON.
SOYOHIM KATCINAS
FEAVKEs]
In his left hand T:iwa carries the flute which

in certain Ilopi solar
It will
detected
101
is
associated with
him
myths."
be found that this type of sun symbolism is to be easily

various katcinas of dill'erent names which have t)een men-
in
it is mon? than i)roliable that many of these, possessing the

same, or nearly the same, symbolic markings, are sun gods under different 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
The type of symbolism has perto the existing mythological system.
tioned, and
sisted, thus revealing their identity.
KAU
(Plate
This katcina
is
readily recognized by the
crest of feathers on the
The two
i)eard.
colors
XXXIX)
figures here given ditier
one V)eing green,
two horns and dependent
head, the characteristic mouth, and short

the other yellow.
from each other in their

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 liordered 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,
There are chevrons of
the right blue with the saun' colored liorder.
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

is shown on each side of the
rectangular frame, the edge of which
"There are many published pietures of the Hupi symbolic sun disk. See Fifteenth Annual Report
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
of the
Academy
of Science, vol.
ii,
19UU. pi. .x.xxii.
HOPI KATCINAS
102
The dentate
neck and body.
[eth. ann. 21
niarking-s on the visible
edge represent
a phiited corn Imsk border, and the apjjended red marks represent
The two objects extended horizontally on
hoi'sehair.
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 lightning.
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 colors, that
corn.
a white
on the
The
field in
The eye
left
representing white corn, that on the right, green
semicircle painted on the tablet represents a rainbow above
slits
part of the face
which
is
a four-pointed star.
are painted black, with a white margin.

is
There
black, the chin white.
with teeth and red
lips.
The
is
The lower
a projecting snout,
figure carries a pine branch in each
hand.
KOROCTf
(Plate
This
is
a Keresan
represents a plain
For picture
''
Akoro.sta.
katcina,
mask with
other katcinas of eastern origin.
its
name''
.signifies.
a white or l)lack
of the doll, see Internationales
The words sung by
as
LXI)
Archiv
fiir
The picture
arrowhead figure for
Ethnographic, Band vii, pi. vii, fig. 14.

is the case with tliose sung by several
KoroctCi are Keresan, as
rWENTY-FIRST ANNUAL REPORT
PL.
XL
PANWU
'V
TIWENU
KWEWU
MELIOTVPg CO., BOSTON.
PL. XLI
&TCUB
CIPOMELI
SOWINWU
MEUIOTYPE CO., BOSTON.
SOYOHIM KATCINAS
^'"'^K*']
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
in the other a rattle or a
hand a skin pouch with sacred meal, and
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
which supports the
Kwewii
is
of horsehair, stained red. hanging from a belt

The legs and forearms are spotted.
breeciiclout.
generally per.sonated with the Antelope and Deer katcinas

line of dancers, assuming the
running back and forth along 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
The mask
on each
The
arise two eagle tail f(>athers, on the back of the head!

has a long protuberant snout and an artificial squash l)lossom
side.
l)odily d(>coration
In the hand thei-e
The symbolism
is
and dress are
stafi'.
of Tciili katcina
is
no respect characteristic.
which feathers are attached.
in
to the top of
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,
"For picture
f'
is
painted onCach side of the mask.
of the doll, see Interniitinnnlcs
For picture of the
doll, see
same volume,
Arehiv
fiir
Ethiiograpliie,
pi. vll, fig. 13.
Band
vii, pi. v, tig.
:;.
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
rattle, in his left a how and
;i
arrows.
The author has obtained the following legend regarding the deer
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
hunter:
vigorous there than elsewhere.
CIPOMELLI
(Plate
The
XLI)
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
called Matia, or Hand katcina.
Another designation, Talakin,
it is
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
refers to the girl
dances.
PL. XLiI
:S*sAg:
MATIA
CLIOTVPE CO.. BOSTON.
TWEMTv-FIRST AMNUAL REPORT PL.
X.LM.
'^^V
PIOKOT
TURKWINU
TURKWINU MANA
HELIOTYPE CO., aOSTON.
SOYOHIM KATCINAS
fE^KEs]
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 clubshaped 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.

row of turkey
is drawn before the face.
The hair and beard are represented
by pine boughs. It carries a ceremonial water gourd in each hand
feathei's
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
The maid or
XLIII)
(,t Tiirkwinu has a headdress

in the form of
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.
sister
a teiraced tablet,
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.
HOPI KATCINAS
106
The body has yellow
pariillel
leg's.
The kilt
whip made of yucca
burs on breast, arms, and
of horsehair staiued red, and in each
is
[eth. a.nx. 21
hand
is
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.

sunflower symbol is
depicted on his forehead, and there are eagle and parrot feathers on
He carries a bow in the left hand and a bundle of
top of his head.
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

mask with two parallel black marks on each cheek.
brother, a white
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
The
left
cheek of Yelioho
is
XLIV)
colored yellow, the right red; they
ai'e
The eyes are curved at the corners, and

two horns. The necklace is made of pine
separated by a l)lack Viand.
on the head there are

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.
-r-.Ci'r-O
TV/E.NTY-FIRST
ANNUAL REPORT PL.XLIV
URCICIMU
MEtlOTVPE CO., BOSTON.
TWENTY-FIRST ANNUAL REPORT PL. XLV
SIO
SIO
MANAAN3 THREE
KOYIMSI
MELIOTTPE CO., BOSTON.
ZUNI KATCINAS
FEWKES]
_
1U7
ZuNi Katcinas
SIO
(Plate
The
Zufii katcina" ha>; designs
sj'iubols.
The upper part
is
XLV)
on the face which
recall the solar
divided by a vertical line into two rcyions,
one red and the other yreen {blue in the picture), the right-hand side
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.
beino'
SICl
MANA AM> THREE

iPlatf
K(1YIMSI
XLV)
In this picture the Zufii maid and three nuidheads are represented
as they appeal' in an East
mesa ceremony.
like that of Anya mana, and holds aloft

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
Her headdress is Zufii rather than
basket or sacred meal receptacle.
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
The maid wears a maskette
in
drumstick.
CITULILf:
(Plate
The
significance of the Zufii
XLVri
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
vol.
f*
II,
l)y this
1892.
Cetola, a Zuiii
word
for rattlesnake.
name, see Journal
i*f
American Etlinotn^y
ancl Arclifeology.
HOPI KATCINAS
108
The fostuming
of
Citulilii is
simikir to that of
[eth. ann. 21
the
Hopi Snake
although the liocU', save the forearms and legs, is not painted
lie wears an armlet to which are fastened strips of
red, l)ut bhuk.
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.
prieists.
TEfK
(Plate
The picture
XLVI)
was identitied by most of the Hopis as

The symbolism of the mask is similar
to that of Tacab katcina, with which it is sometimes confounded.
of this katcina
that of a Sio or Zuni katcina.
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
Four archaic rain-cloud symbols are painted around the
a feather.
lower rim.
The face is black, the eyes are white, the snout is long and projectThe Idue covering
ing, the hair is done up in a queue down the back.
A bandoleer
of the bod\' is of calico, over which is thrown a Imckskin.
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
The name
bow
is
anil tirrows.
evidently from some place or pueblo from which the
personage was derived. If so, the name of that inieblo may have
derived from pakwa (frog), obi (place).
l>eea
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
She is
artificial wig and feathers dependent from the lower rim.
represented in the characteristic attitude assumed in her dance.
TWENTY-RRST ANMUAL REPORT
PL. XLVI
CITULILU
TEUK
PAKVVA3I
HELtOTYPE CO., B03T0N.
BUREAU OF AMERICAN ETHNpLOGY
KWACUS ALEK TAKA
PL. XLVII
ALO MANA
'illif-'
%.
OLD MASK (KATCINA CLAN)
OLD MASK (TCUA CLAN)

HELiQTVPE CO., BOSTON.
ANCIENT CLAN MASKS
FEWKEs]
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 attitude of Alo uiana is also taken bj' the girls after the ceremonial corn
grinding elsewhere described.
AxciEXT Clan Masks

back rooms and dark corners of most of the important clans
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
In
th(>
of the pueblos of the East
The
them as their parand 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
or heads.
chiefs of the clans ordinarily claim
ticular property,
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 owners 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.
masks which have not the special sanctity

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 markings 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 similarity 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.
There are
also individual
that pertains to the above.
110
and
HOP! KATCINAS
it is
[eth. ann. 21
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
masks of the Hopi are survivals of those once used in sun perTlie 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
clan
sonations by extinct or nearly extinct clans.
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 practiced a Buffalo sun ceremony.
OLD MASK (KATCINA CLAN)

(
Plate
XLVII
This ancient mask is called Naka's katcina from the name of the
whose keeping it now is, and pi'oliably belonged to an old
Katcina clan. The picture represents a disk-formed head, painted
chief in
green, with goggle eyes.
by a
The upper
half of the head
is
surrounded
forming a
plaited corn-husk border, with inserted eagle feathers
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
or
Old
Ahiil
Man Sun, is elsewhere described.
OLD MASK (tola CLAX)
(Plate
The ancient mask

in
whose keeping
XLYII)
of the Tci'ia or
as clan chief
it is,
Snake
clan, called
Wiki's katcina,
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.
OLD MASK (HONAU CLAN)
HOPINYU (ISAUU CLAN)
POHAHA
PL. XLV
:TE CLAN,i
SAMO WUQTAKA
ANCIENT CLAN MASKS
FEWKES]
111
OLD MASK (iKINAU CLAN)

(Plate
XLVIII)
of the Honau di- Bear clan is called Kotka"?;

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 \vhi<h are
inserted eagle tail feathers forming the crest.
The red marks
represent red horsehair. The two horns are commonly found with
Wiiwiikoti masks, and the beard is not an uncommon feature.
The
red object protruding from the mouth represents a tongue.
The ancient mask
katcina, and
is
in the
POHAHA
(TE clan)
(Plate
XLVIIIl
This picture represents a katcina called Pohaha by the Tewas,

Nalucala by the Hopis. the mask t)f which is owned by A\'ehe. a member of the Te clan. The propriety of the name Nalucala (four horns)
appears from the picture. The face is divided as in other sun masks,
and there
is
a hideous
mouth and
beard.
In the right hand the figure
bow and arrows. It

wears a bandoleer on the shoulder, over which is thrown a buckskin.
The leggings remind one of those worn by t\w eastern or Plains
Indians, with whom the Tewas were formerly connected.
This is
iindoul)tedly one of the katcinas which the Tewa colonists brought to
the East mesa in early times.
carries a whizzer or bull-roarer,
and
HOPiNvr
(I'hite
in the left a
(isAi
r clan)
XLVIIIl
This pictui-e represents an ancient personage of the Isaml (Coyote)

and is commonly known as Lesu's katcina, from the fact that
the mask used in personating it is in the keeping of this man, who is
clan,
the clan chief.
The face is divided by a median vertical line into two fields, one
colored white, the other green. The lower part of the face, sepai-at(>d
from the upper
1)V
long, pointed' snout.
crosses or
.stars.
is colored red, and thei-e is a

Both sides of the face are covered with small
a horizontal line,
HOPI KATCINAS
112
row
with
of eag'le feathers
red
sliown
lines
is
[eth.
continued from
among
tlie
axn.21
head down the back,

indicating horsehair.
the featliers,
There are highly colored parrot feathers on the top of the head.
Accompanying the
ture of
Samo
figure of Hopiiiyu, the artist has
who
wi'ujtaka (Old ]\Ian Cactus),
drawn
a pic-
carries a cactus fruit
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 characin
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
e^ês, mouth, and long beard, but no horns- are represented in the picture.
In place of the latter we have, on the righthand 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
lozenge-shaped
the right hand, a small pine tree in the
represented two bear paws on the
left.
The
artist has also
feet.
Masks Introdu(êd 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.
figures painted on the forehead are rain-cloud symbols.
The
Two
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
is an instructive example of the way in which additions have
been made to the Hopi pantheon in modern times.
AValpi
The etymology
hopoko
of this
word is doubtful, but there can be detected iu it a likeuess to the word

no doubt, to its origin from eastern pueblos, from which the Sikyatki
(eastern), referring,
clans are reputed to have come.

''
I"
Kotka really belongs to the Spider clan, which all regard

Wikyatiwa is a member of the Walpi Snake clan.
as
one
of the
Bear group.
TWENTY-FIRST ANNUAL REPORT PL. XLIX
YUNA MANA
YUNA
WAKAC
IVlAhv
ij
HELtOTYPE CO., BOSTON.

TWENTY-FIRST ANNUAL
R EPQRT PL.
MEL.OTVPE CO., BOSTON.
LI
KATCINAS APPEARING IN
FEWKEs]
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
lianowhich
above
them are prizes.
corn
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
These two beings, one of
Plate LI
whom
wears a peculiar mask, represent
episodes sometimes introduced during katcina dances as a byplay to

In this instance one of t\w Tcukapellis'' has under
anuise spectators.
his left
arm
a bag full of clay balls, one of which he holds in his right
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
hand
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
heads.
i-Mud
<
bill!
heiuico
is
applied to the queue in whleh Uie H<ipi meii
(teiika) thrower.
Pala, red. pitkoue,
liilt.
tie
their huir behiud their
HOPI KATCINAS
IK)
[eth. axx. 21
hi.s hands imply.

The mask reprechipmunk, and the body is painted in parallel
make the resemblance even more realistic.
indic'iite ;ind
the yucca whip.s in
sents the head of the

stripes to
MAGMAHOLA
(Plate LI)
This Ix'ing sometimes takes part in the foot races. The picture
shows a olol)uiar mask, two .sausage-like appendages on the top of the
head, and an old planting .stick in one hand.
TCILIKOMATO
(Plate LI)
This picture represents

(putckolui) in l)oth hands.
hunting Ivateina, with rabbit sticks

There are two vertical black marks on
each cheek and two horns on the head.
Tcilikoniato
is
personated
in foot races.
WIKTCINA
(Plate
LID
This being assists the clowns, and amuses the spectators by throwmud during the dances and festivals.
ing
PIPTUKA"
(Plate LII)
Piptuka appears
in public
dances and
is
a participant in the antics
He carries a hoe over his shoulder and a

of the nuidhcads, or clowns.
lalanting stick in his left hand, indicating his connection with planting.
PATUN
(Plate LII)
Patuu, the Scjuash katcina, is represented as a man with body

painted green with l)lack stripes, bearing scjuash blossoms in his
hands. The mask is of the same green color, with black stripes, and
is
made
of a large
gourd bearing an imitation of a squash flower on the
larger end.
TATACMU
(Plate LIII)
These twô figures are playing a game which is sonu^times introThis game consists mainly in striking a
duced in katcina dances.
buckskin liall with a stick. Each person holds the end of a string
attached to this ball, which flies back and forth as struck by the
players.
St'e Journal of .American Kthnology
und Arclueology.
vol.
ir.
1S92, p. 82. 155.
IWENTV-FIRST ANNUAL REPORT PL.
Llll
/0^''!fv^-A
TATACMU
^53i^
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HELlOTyPe CO., BOSTON.
,\
CO
<
z
O
CO
cc
al
.
z
<
Q.
o
<
NAKOPAN PERSONAGES
"''"''''l
They wear
ma.sk^
which have
The eyes
.seiitod in relief.
117
eyebrow>. and luduth ivpreand tiiere is a

mask. The huii- is a fraonieiit of
no.se,
liave hlaek ra'diatino- li,>s.
hhic-k zone on the lower edoe of tlie

sheepskin painted Ijlaek. and tiieiv are several featheis
on the
Eacli player has eagh- tail featiiers tied to his shoulders.
iiead.
I'A.SKI
LIII)
ll'latc
These pictures of Taski represent a plantinu- katcina.

tion of the masks shows one with' red and oreen
i)araliel
eheek.s, the other with a l)roa(l red hand.
V)ne
An
cxaniina-
lines
<>
the
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
ha,-
th.'
iiair
represented a- using modern
hoes."
>Jakopan Pkrsonages
(Pl;iti'
I,
IV)
from the ruin of Sikyatki there i> a cave in 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
siiort distance
side of the
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
Nakopan children, as they are called, and this plate
drawn by a
Hopi named Winuta is the r..sult. The following
i.ersonaoes
the
"
depicted in the pictui'e:

Telavai or Dawn katcina:
'/,
Paiakyanul;
Hehea
Hahai wuqti:
/..
katcina; /;
Anya
On ac.-ount of the illicit l..v.>

who ai(> repre.sented arm in arm,
of
katcina:
Hahai
</.
-.
Mana. maid:
live
,/.
Tatciditi.
wiaiti
aii.l
Paiakvamu.
Telavai. her husband, sought the

Hehea, Anya. and possiblv Tatci.kti
maid, who.se arms he grasps.

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 raincloud symbols, and to these linds arc attached horns and squashblossom 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 headband, 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
(Plate
MAN'.\
LVI)
This figure represents Palahiko mana as she appears in the Mamzceremony. The head tablet is tied by a string und(!r the chin,
rauti
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 consists 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,
119
BEINGS NOT CALLED KATCINAS
FEWKES]
the f..recorn flowers. The l.uul .en.ss

ohiocts in the hair ropresont
un eur .>t eorn und th. e.l bo^ s
heLl marke.l with hurs represents
ot eoin
fragu.ents of sheepsk.n symbols
attached to eaeh en.l are
each end .-t the
Two eagle tail feathers also are attaehed to
tassels
between
median object, colored green, hanging
symbolic corn ear.
The
fragment of Halioti.s shell.

the eves, reijresents a
The square, greet, i^Muhints
Red chevrons are painted on the face.
which
represent tuniuoise ear pendants,
one on each side of the head,
are hi-hlv prized bv the
Hopi maidens.
thrown across the
blankets-a kilt,
Palahiko mana" wears three
the left arm, with ram -cloud and
under
right shoulder and hanging
on it, and two wedding .lanktHs,
fa!lino-rain designs embroidered
body.
buttertiy symbols, tied about the
with Triangular rain-cloud and
these
of
upper
shown under the
The ends of the great white girdle are
ot
stnng>
and
necklace is of coral Kâds.
blankets on the left side. The
a
carries
hgure
The
the neck.
turquoise pendants are shown about
feathered stick in each hand.
HOri f'ALAKO
MANA
(Plati-LVI)
being is seen a mask with a

one of the two pictures of this
The
that of the precedmg.
prominent tablet almost identical with
On
vertinxl
clouds, of which there are two
ablet represents terraced rain
b.t.d
with
each side. The object
and two horizontal, one of each on
tips
the squash blossom, symbohc

on each side of the tablet represents
of maidens' hair dress.

Across the forehead
attached to each end.
.i
.,,
,
two teatheis
a symbol of an ear of corn, with
represents
The ring hanging over the forehead
mac e ot
tlowers
There are imitation
a fnunuent of Haliotis shell.
blue
nght
the
yell.^w
woodêpresented in the hair. The left eye is
ot
face
the
on
found
on the cheek are similar to those
.
..
is
The chevrons
Palahiko mana.''
of feathers, over which i^
The artist has represented a garment
ihe
embroidered border,
thrown a white ceremonial blanket with
two adjacent
trees are pines.
BULI MANA
(Plati-LVII)
appears in a dance which was introBull mana. the RutterHy maid,

where it is called the " Tablita,
duced from the Kio Grande pueblos,
Ihis dance is
their heads.
from the tablets worn by the women on
EthnograpMe Band ^'^^^P^^^^^^- '^^^
aFor picture of doll, see Internationales Arehiv "^
1897, pi. c\ ii, ci.x. hg. ..
Ethnology,
Amerioan
uf
Bureau
Fifteenth Annual Report ol the
represent the same conception.
probably
mana,
Calako
and
mana
iThe'e teings, Palah.ko
^'
120
HOPI KATCINAS
[eth. ann. 21
occasionally performed at the East luesa. Imt
is
uiiaccoTnpanied by
secret rites.
Ka<li titiure hears
(ait
on the head
hoard
the edge of which is

Figures of sunflowers or
tahl(>t,
into teri-aecs rejjresenting rain clouds.
the sun. or other syiiihols are painted on these tablets.
Although the pei'sonator of

are painted with red spots.
this
The
maid
I)lue
is without a mask, her cheeks

or the yellow garment, as the
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 altercase
nating with each
oth(>r.
The standard bearer
the latter being dressed as in the pictures.
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
carries
dance which have been given in late years, this standard bearer
is painted a picture of a Hopi girl.
has carried a banneret on which
COTOKINUNwCl
(Plate
This picture
who
is
LVIII)
represents Cotokiiuinwu, the Heart-of-the-sky god,

by the single curved horn on the head
readily riH'Ognized
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
l)and in red.
is
Two
attached, with lightning represented by a zigzag

bandoleers are represented.
The legs and forearms
are painted lilack."
KAISALE
(Plate
This picture was identified by
LVIII)
all as
Kaisale, the
name given
it
by
the artist.
KAISALE MANA
(Plate LVIII)
This picture represents a maid accompanied by a Hano glutton

The former holds an ear of corn aloft, as in the dance
called Klahewe which is celebrated at Zuiii.
(Paiakyauul).
"Tlie symbol uf the Sk.v god is sometimes an tMiuul-anned cross,

designs or figures of plumed snakes.
otlier
symbols are lightning
PAIAKYAMU
PL.
LVIII
;,iAr,A
HELIOTYPE CO.. BOSTON.
--0
AHi'LANI, SOVAL KATCINA
FEWKES]
121
A I. OSAKA
(Plate
Two
these
in
pietuivs of .Vlosiika were
hiis
mask with two
the Aaltu society.
horn, and
a shit of
in
<lr:i\vii
l>y tlif
Ilopi
urti.^t.
short. ciir\cil lionis, siuli as
In the left
iiaiul
One
novici'.-.
this Alosak.: carries
the rig-ht a representation of a bad'i'e (nionkohvi)
of
wear
deei'
made of
wood."
The second picture

It
LIX)
of Alosaka''
is
more
elaliorate tlian the
has the two horns on the head, and the chin
is
painted
l)ia<-k.
first.
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 framework ovei' which is stretched tdotii or buckskin, painti'd as indicated
The zigzag lines about the border represent plaitiMl
in the figure.'
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)
The decollation of the .Vhiilani
of Soyaluna. as elsewlieri' described.
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-rônalinns <.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.
HOPI KATCINAS
122
[eth. ann. 21
banded green, red, and black, and black feathers

In their hands the maids carry liasket
arc attached to its lower border.
of
corn
ears set on end, with cedar boughs,
rings
{ilaques, on which are
the
white
inclosed space formed b_y this
In
lierc represented green.
is
raw
cotton.
ring of corn ears
In th(> Walpi winter solstice festival, the three beings here represented emerged fiom the kiva at dawn, and sang at difi'erent points
in the pueblo, after which they retired to the kiva and distributed
part of the
mask
women
seed corn to the
The
is
of the village."
the words Ahiilani and Ahiil
similarity of
word
derivation of l)oth from the

is
the Return katcina, the
He
is
in fact the
Tawa
the symbolism of his

is
ahiilti (return).
is
explained by a
The
Ahiil katcina
Powamu to return to the pueblo.

(Old Maj Sun), and the similarity of
tirst in
wiiqtaka
mask
So Ahiilani
to that of the sun is evident.
the "return katcina making," or the returning sun of the Patki, as
Both these names are

names of the sun.
Although Ahiilani, as his picture shows, has no sun symbolism in
There is
his mask, his crescent eyes are often seen in sun symbols.
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
Ahiil
is
the returning sun of the Katcina clan.
attributal
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
man
representing a bird which the author interprets
as a personation of the sun;* the Soj'al
germ goddesses or
manas are regarded
as either
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
in the plaza
is
personated
under the name Ahiilani.
TANOAN NAMES FOR

In the following
list
are given the
IIOPI
KATCINAS
Hano (Tanoan) names
sixty of the personages figured in the preceding pages.
of about
Many
of
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; NaiToiuthese are simplv
cSee The Winter Solstice Ceremony

b Called
Kwatoku, Eagle-sky-oae.
!it
Walpi. American Anthropologist, vol. xi. 1898,
High-sks'-eagle; one of the
sun
birds.
p. 65. 101.
BUREAU OF AMERICAN ETHNOLOG

"EUOTYPE
PL.
CO.. BOSTON.
-FEWKF.S]
TANOAX NAMES KoK HoPI KATCINAS
kwia. Earth Altar Wonuui.

lists
is
cuILmI in ll-.pi Tuwapofitumsi.
follow.
nauie
Hi>iii
Hano (Tanoan) name
Alosaka
Ceni
Anya
Onkwi'fii
Atocle
Atocl.-
Caiastacaiui
Katc'iiu'tceu
Calak..
Calaku
Cipikne
Orlakfpi-niie
Citotd
Porpinki
Citulihi
Citulilii
I'oho
Agaiyii
CotokiuunwCi
Kwentulaoi
Eototd
Tceimili)
Hahai win it
Pokikwia
Hakto
Parsfpeime
Helilulii
Heliliilii
Hokyana
Konteilje
Hototo
Senipcitanle
Humis
Tsewe
Kaii?ale
Tentaiye
Kalektaka
Akus
Potaiye
KawikijU
Papepekanne
Kiwati.>ka
Tcete
Kokle
Kokle
Kokopelli
Nipokwaiye
Kokyan
Yowanonaiye
wiiqti
Koroctii
Estoruka
Kwai'us Alektaka
Zekwafisaiye
Kwahu
Tee
Maciuahola
Peiieino
Masauu
Pene
Monwu
Mahdiie
Muyinwu
niana
Xaniiiukwia
^luyinwu taka
Xaniiiku.-ii
Nakiatcop
Pelekayi
Natacka
Natacka
Niivak
Pon
Pakwalii
Yiitce
Paliilukun
Avaiyo
Paluna hoya
Towatokwena
Patcosk
Kwentcelepoe
Pautiwa
Pautiwa
123
The
124
HdPt KATCINAS
Hojii iiamf
[ETH. ANN. 21
ORIGIN
FEWKEW]
(IF
Klci/iiJiii
FoKEKiN KATCINAS
(hiitrhhi
125
cl'iii)
Wiiwiiknti
Tflielawu
Ah ill
Anwucnaeo
Hell-
''
Wupaiuaii
taku
Ana
Tufnviip
Ttifi\vu[i taailta
\,i;lfoh: ([',dilh rhlii)
Maiiizran luana
Toanaii
Piuikofi
Palahikii
raliina luiva
Sdwinwu
mana
Iwakul
tiyci
Sdvcik taka
)\vakul
mana
Soyiik niaua
Kwewi'i
Alosaka
Sili/diki iK(il<ij'
rliiii)
INIatâuu
lleniiro
Eototi.
llojiinyu
Nakopau Imya
Tinpiiniiriil'i {ll'iiniiii
Wihviivc
vlmi)''
linli
njana
z>.
By
til
I-
the largest
were di' ri\'c(l

names
Sici
fnini
mimlici-
Huniis
k;itcina> in
ami Sichiimo\i
^\':^lJli
jircst'i-vi'
their Zufi'
Tccilauit/A*
Sio Huniis taadta

Sio Avatc
dI'
Zuni. uikA tliesc generally
hoya
Hopak katcina
Hopak mana
Kaisale and mana
Atocle
Kwacus Ali"k taka

AIo mana
t'aiastacana
Hototo
Citulilii
Powa
Sio Calakii
Kaisale
Pawik
Soyowa
Sumaikoli
Teiik
Ti'akwaina
Kawikdli
Malo
Tcakwaina taadta
Tcakwaina yaadta
Sio
Loiica
Helilulii
Kokopelli
Kokopelli
Tcakwaina
mana
Hokyana
Tcoslnu-i
Pautiwa
Soyan ep
Sio
Ciwikoli
mana
mana
Samn wiiqtaka
itl iheir former home

Wilt
Kicyuba, a very sacred place to the Katcina clan, and the
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.
<f \ ruin not far from Oraibi. where it is saiii the katcinas emerged
from the under world and gave
the katcina mysteries to the Honani clan.
'f
Kicyut>a
'
site
"
HO PI KATCINAS
12t)
[ETH. ANN. 21
llano
The
following- katciiias are distinctively
from the
puelilo of
Tanoan, and were derived
Hauo:
Wakac
Yohozro
Nalucala
Muoaias taka
Macaias mana
Ke Towa
Bisena
wiiqti
Niivak
Several katcinas personated by the Hojii.s are called by Navaho

names and are said to have been derived from the tribe, the name of
which they sometimes have:
Owa
Owa
Teiiebiilji
Naactailji
katcina taka
katcina uiana
Yebitcai
ALPHABET USED
The \owels
a, e,
i,
o,
IN SPELLING
NAMES
u have their continental values, as in father,
i, and u are l)roadeiied when used with a

breve (e, i, u) or before a doubled consonant, assuming their values in
met. hit. and put.
V is pionouncrd as u in but. au as ow in cow, ai
they, pique, go, true.
as in aisle;
i'l
\'aries
The consonants
P],
from Uerman o to
p, b,
t,
d, k,
imately their English values,

in
u,
v, s. z,
)>ut p. b, f,
French eu to u.
m, n. w, y, h have approxand v. and t and d are diffi-
1,
pronounced as in ocean (as sh in shed), j as z

azure (French j), tc as ch in chew, dj as j in jaw, g as in get, u as ng
sing, q as German ch in ich; r is obscure, never rolled.
cult to distinguisli.
in
f,
'tThe Hupi translate this
is
Navaho name
X\atciDa kwaiuu, Grandfather of the katcinas.
1 II ()
O AN
I
()
AI
( )
L ()
FIRST TART
J.
N.
13.
III:^VITT
IL'T
XTEXTS
Page
ISS
IiitrMiluctinn
An
<_)nuiiilat;a vcrsic
141
A Sciiera ver.<ion
A Mohank version
I'l
ETll
'.'^l
L'55
u;:!
1:^9
L L
LI
T R A T
Page
Plate LXIV.
LXV.
LXVl.
LXVII.
LXVIII.
LXIX.
William Henry
Cayuga chief (age S8), Canada..

Roliert Itaviil ((îadjinonda'he'
a Cayuga cliief, Canada
William Sandy, William Henry Fislicarrier, Alexander Hill,
KolKTt David
William Sandy (born Fislicarrier ), Cayuga warrior, Canada.
John lUick, Onondaga chief and tire-keeper, Canada
William "Wedge, Cayuga head chief and fire-keeper, Canada..
Fisln-arrier, a
I.
131
:i40
340
340
340
340
340
IROQUOIAN COSMOLOGY
FIRST PART
By
J. N. B.
Hewitt
INTRODUCTION
The term Iro<(iuiian is derived from thi^ niime Inxiuois. which,
adapted from the Algouquian Indian lanyuaye liy the early French
explorers, was applied orioinally to a yrniip of five trihes then united
permanent confederacy for offense and defense, and inhabiting;- the

now comprised within the
State of New Yoik.
Amony other names they were called the Five
Nations, and the League of the Irocpiois, and, after their adoption of
These tive tribes attained
the Tuscaroras, in 172:i, the Six Nations.
the zenith of their remarkable career during the latter part of the
seventeenth centui'v, when, })y the exploitation of the fundamental
jjrinciples of the constitution of their League, they dominated by force
of arms the greater part of the watershed of the (ireat lakes.
Never
very numerous, they reached this coumianding ])osition by an incisive
and unexcelled diplomacy, by an effective political oi'ganization founded
on maternal blood relationship, both real and fictitious, and by an aptitude for coordinate jiolitical action, all due to a mentality superior to
in a
central and eastern portions of the reyion
that of the surrounding- tribes.
The
sophiolog-y
the Irotjuois
is
that
is.
the
body of opinions
of
a people such as
necessarily interesting and very abundant.
It
would
an almost interminable work to collect these opinions exhaustively

and to publish theni in a body, so in the accompanying- texts only
l)e
narratives relating to the genesis of things are included.
ing comments
may
serve to aid the scholar
The
follow-
who would study
these
hand, giving him what the author regai'ds as the

most apparent viewpoints of their relators and originators:
It nuist not be overlooked that these texts represent largely the
spoken language of to-day, conveying the modern thought of the
people, although there are many survivals in both word and concept
narratives at
ffrst
from older generations and past planes of thought.
These archaisms
133
IROQUOIAN COSMOLOGY
134
[eth. ann. 21
when encountered appear enigmatic and quaint, and are not underThe relators themselves often do not know
the signification of the terms the}' employ. The author has attempted,
stood by the uninformed.
where
it
appeared needful, to reduce evident metaphors to statements
of concrete things which gave rise originally to the figures of speech.
The attempts
form of a narrative
sum of which
constitutes their philosophy, assume in time the form of cosmologic
legends or myths.
In these legends are stored the combined wisdom
and speculations of their wise men. their ancients, their prophets, and
of a primitive people to give in the
the origins and to expound the causes of things, the
their soothsayers.
By
man all motions and
activities were interpreted as maniThings animate and things inanimate were

comprised in one heterogeneous class, sharing a common nature. All
things, therefore, were thought to have life and to exercise will,
whose behests were accomplished through orenda that is, through
magic power, reputed to be inherent in all things. Thus, all phenomena, all states, all changes, and all activity were interpreted as
the results of the exercise of magic power directed by some controlThe various beings and V)odies and opei'ations of environling mind.
ing nature were interpreted strictly in terms of the subjective self.
Into the known world self was projected. The wind was the breath
The lightning was the winking of some person's
of some person.
The generative or reproductive power in nature was personieyes.
fied, and life and growth were in the fostering care of this per.sonage.
Upon the concepts evolved from their impressions of things and
from their experience with the bodies of their environment rest the
authority for men's doctrines and the reasons for their rites and ceremonies. Hence arises the great importance of recording, translating,
and interpreting from the vernacular the legends constituting the
cosmology of peoples still largely dominated by the thoughts peculiar
The
to the cultural stage of imputative and self-centered reasoning.
gi-eat difficulty of accurately defining and intei'preting the ideas of
primitive man without a deep and detailed study and a close translation of the words embodying these ideas I'enders it imperative for
their correct apprehension that they be carefully recorded in the
vernacular, and that there be made not only a free but also a literal
primitive
festations of life
and
will.
rendering of the record, in such wise that the highly subjective

thought of barbaric man may be cast, so far as is possible, into the
more objective phraseology of science and enlightenment. By this
means
it is
possible to obtain a juster and
more accurate comprehen-
sion and interpretation of the thoughts and conceptions underlying
and interwoven with the cosmologic and other legends of primitive
man than
that obtained
by
the ordinar}-
free and popular version of them.
method
of recording only a
HEWITT]
INTRODUCTION
fact of
great importaiu'o
made evident
135
in these texts is tiiat
antlaropic persons, called man-beings in the
accompanying translations,
were, in Iroquoian thought, the primal beings. They were the first to
exercise the functions and to experience the lot of their several kinds.
Sometimes these lirst beings have been called the prototypes of the
things of like kind which are to-day.
Some of these beings were mere
fictions, figures of speech made concrete and objective.
They were
not l)easts, but they belonged to a rather vague class, of which man
was the characteristic type. To speak with the logicians, no other
deduction from the intension and the extension of the term ofigwe,
man-l)eing, appears sufliciently Ijroad to set forth the true interpretation of the personages the narrative of
whose lives and acts conmatter of these texts. Among these primal beino-s
may l)e named Daylight. EartlKjuake. Winter, Medicine, Wind, or
Air, Life (germination), and Flower.
So it seems evident from this
stitutes the subject
fact that beast powers, the so-called beast gods,
wen> 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, having 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

"disposer," or "controller." This
defiiution supplies the reason that the reputed controllers of the operainto English })y the term '"god"
is
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 acquirement of new ideas and development of concepts, the content of a cosmologic 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 peoples the old materials, the old ideas and concepts, ujodified by accultural 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 contemporary with them, and are in turn still further changed by accultural 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.
IBOQUOIAN COSMOLOGY
136
As
has been suggested, the development of legend
internal,
from the
[eth. ann. 21
is
not ahvaj'S
activities of the people dealing with the materials
))v the legend itself, but often, and naturally, from alien
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 experience, a closer observation, and a more discriminating interpretation
and apprehension of environing phenomena. Cosmologies, therefore,
supplied
matei-ial.
are composite, representing the accumulated explanations of many

The correct and fundathings 1>y many generations in diverse times.
mental analysis must therefore seek by a wide comparison of mateThis

rials to separate the accultural from the autochthonous product.
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
more or
and
complete congruity is established between it

and the cosmologic material with which it is joined, but to which it is,
Furthermore, where reason demands it. metaphor and
in fact, alien.
personification must be reduced to concrete statements of objective
facts upon which the original figurative expressions were founded; in
recast that a
less
short, the process resulting in
carefully retraced, so far as
metaphor and personification nuist be

may l)e possible so to do from the
it
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 conception 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
Of these
i-ecorded by the author at difl'erent times from 1889 to 1900.
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
Afterlate chief and fire-keeper, John Buck, of the Onondaga tribe.
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
INTRODUCTION
HEWITT]
text printtHl herewitli ln'cause the relator
more than a
brief outline of the leyend.
137
seemed averse
to
tellinsi'
version in the OnondaLâ,
and t'ullei' than any herewith printed,

from the mouth of C'hief John Arthur (tIIisoh. and
miicli lony'er
lias
will
liccn
lie
reeorded
])rint('d in
a later report of the Bureau.
The .second text
is a Seneea version of the cosmoloi;ie legend. ol)taiiied

1S96 on the Cattarauous reservation, in the western part of the .State
of New York, from the late Mi' John Armstrong, of Seneea-DelawareEnglish iinxed blood, an intelligent and conscientious annalist.
Later,
in
at various times,
Mr Andrew
it
was revised
in
this office with
the assistance of
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 Newhouse, 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
But the figures of speech are
mystical, and largely metaphorical.
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 (ûaintness of the original is retained, as well as some of
No liberty, however, has been taken with the
its seeming tautology.
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, poetical,
is
set forth
as simply
and with as
strict
original as the matter and thought contained in
rendering of the
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
it
from that of the other.
The
idea that the bodies of
man and
of the animals were created
Tharonhiawakon" is
modern and erroneous interpretation of the original
directly out of specific portions of the earth by
a comparativeh'
"
He
ijra.sps
the sky (by memory)."
IROQTJOIAN COSMOLOGY
138
concept.
The error
is
[eth. axn. 21
due largely to the influence of
tlie
declaration
of like import in the Semitic mythology, found in the He))rew Scrip-
which is usuall_v not a|)preliended.

by the ancient teachers of the Iroquoian and other barbaric peoples was that the eartli tlu-ough the life,
or life power, innate and immanent in its substance tlie life personated 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, '' Eithinoha." "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 conceptures, the figurative character of
The thought
originally expressed
tions of the ))eginning of things.
of
tirst
In the quaint protology, or science
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
is an apt example of this statement.
Another misapprehended figure of speech
texts,
lar
dogma of
is
exprcs.sed in the popu-
the virgin, or parthenogenetic, conception, which in this,
This is, howmetaphor 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
as in other cosmologies, afl'ects one of the chief persons.
ever, a
of the figurative statement of a great fact of
human
experience,
namely,
that
Ijreath
attested b\' all
life,
(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
It is made very clear in the
virgin, or parthenogenetic, conception.
a
He
is
meaning.
also called
Odendonnia, Sprout, or Sapling, and loskaha, having apparently the same
HEWITT]
INTRODUCTION'
Oiioiuliiya ^'orsioii.
ill
all
times and
The
fact
and tho idea are matters
139
ot"
experience
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 substantially 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'kwenda' 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
Major John Wesley Powell; to Professor

J
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 correcting the proofs of the texts :uid translations while they w(n-e passing
through the press.
to the late Director,
^VlcCJee,
Alplhilut
Gm.
iiiiil iiJ>Jii'ei'i<if idiix
as in far, father;
the same sound prolonged.
as in what;
ii
as in hat,
haben; Sp. ramo.
Gm. man.
man.
the same sound prolonged.
ciThe Mohawk epithet is commonly interpreted "flint," but its literal and original meaning is
"crystal-clad" or "ice-clad," the two significations being normal, as crj-stal, flint and ice have a similar aspect and fracture. The original denotation is singularly appropriate for Winter. The last two
names do not connote ice, btit simply denote flint.
IROQUOIAN COSMOLOGY
140
a
as in law, all; Fr. o in or.
ai
as
ill
au
as
oil in
aisle, as
in pine, tind;
out, as o\v in
dm.
Gm.
[eth. ann. 21
Hain.
how; Gm. bans: Sp. auto.
sch in schellen; Fr. th in charmer.
as sh in shall;
as th in health.
pronounced with the
tip of the t()ni;uc
touching the upper teeth
as in enunciating the English th: this
is
the only .sound of d
language,
in this
Gm. Dehnung; Fr. ne; Sp.

Gm. denn: Fr. sienne;
as in th(\v;
as in then, met:
as in waif.
as in gig;
as in has, he;
as in pique, machine,
Gm. gcben; Fr.

Gm. ha))eii.
que.
Sp. comen.
gt>ut; Sp. gozar.
same sound prolonged,
the
as in pick, pit.
as in kick.
as in nun. run.
as
as in note. rote,
as ch in (im. ich.
.slightly
ng
in sing, ring,
trilled;
hut in
Mohawk
it
approximates an
closely
sound.
s
as in sop, see.
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
as in rule;
as in rut, shut,
as in wit, witch,
as in yes, yet.
dj
as
hw
as
wh
tc
as ch in church.
"
marks nasalized vowels,
'
indicates an aspiration or soft emission of l)reath, which
in tliis
in
or
'
language,
du: Fr. ou in doux; Sp. uno.
judge,
in what,
tiiial,
marks
Gm.
thus, e", o", ai". e",
ii".
is
initial
thus. 'h. e"'. o".
a sutlden closure of the glottis,
sound, thus,
'a,
o\
'
marks the accented
th
in this
combination
preceding or following a
a', a"".
syllable of every woi'd.

t
and h are always pi'onounced separately.
In the literal (interlinear) ti'anslation
denoting gender have been used:

masculine: fem. ^feminine; indef.
z.
tlie
=zoic:
following abbreviations
aiithr.
= indefinite.
= antliropic;
m.
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'
heai'il
who
my
Wiis
graiulsires.
and
was wont to relate tliat, verily, he had

was eiistoiiuirily told hy five oenei-utions of
what he himself was in the habit of telliiii;-.
<;i-;iii(lf:ither
the leo-end as
this
it
is
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"
Tca" DeIO'dENDa"'i' Tca" Wa'waDON'nIa'
r)EI)IODIE.\"DA"'G-\VI-
The
Therefrom it it EMi'LfiYKii The
WHERE
THEREFOR
WHERE
Tca"
lo'"HWENDJi.\'nE'
The
It
EARTH EXTANT
wA'wa'do'"'
7t
is
WHERE
MyKnind-
TAME
hwi'ks
ne"
ô niiiiiv
na'ie"
tlmt
ne"
Uv
IT
tea"
the
it tell diil
ne"
hi'ia"
ge"'s
the
verilv
I'listom-
na'ie'
iirh their relation
thiit
li^tkinilof,
litisi
where
'hiV'gwa".
diii.
hahitllillly
ni'hadii'ho"de"-.
I'ha'do"k
He
said
liabitually
it
<;v"'s:
enstoiiinrily:
IS)
hodikstenM"-
the
wIhti'
'
litisl
MATTER
tca"
miitnrnl
Ijoily
honthoia'hfr'o-wa"
they
formed
ANCIENT.
thw
ill
It itself
orilWAG.A'lO"".
THE
nwa"hondia"di''s;'i'
livr
wii^.
fiillicr
wen-
The
WHERE
TO RE
Ksodaiia"-ge""h:i".
ge""ha"
was
It
ESTABLISHED
tlu'v ani'ieiii
hothon'de
he
ln.,inl
ii
nrily
ne"
the
Ena'gee"
They abide
hao""h\va"
he himself
o""ke""
hathoia-
next in
urder
he
ne" ofiVwe"' gao"

the
man-
it
nil
hi; o-,)n'\va'
it
>ky in
being
"Tlie elassiflc eonoeptual term ongwe'. having no discernable grammatic affix, is what grammarians eall a jirimitive word, and has both a singular and a collective denotation. It signifies "mankind, 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 wh<i preceded man in existence and
exceeded him in wisdom and elTcctive j.ower, the personified bodies and elements of nature, the gods
and demigods of later myth and legend, who were endowed by an impntalive mode of reasoning
with anthropic form and attributes additional to those normally characteristic of the particular
bodies or elements that they represented, Bnt, after the recognition of man as a species ditlereiit from
all others, consequent upon wider human experience and more exact knowledge, and after
these had
pushed back from the immediate fireside and community most of the reilicd Actions of savage mentation, a time came when it became needful to distinguish between the man-being, a human being,
and the man-being, a reified i>ersonification 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 eonver.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
"^
IROQUOIAN COSMOLOGY
142
The lodges they
severally
po.sey^s
tETH, ANN.
'Jl
In the end of
are ciistuuiarily long.
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 manbeing, 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.
hagwa'di'
si"
1
side of
far
tea"
yonder
It
where
extant.
pluraHy
illv (are)
The
where
plnriilly.
the
it
there
it
llie
arily
Avhere
ge^'sowaiefida'die'
ne''tho'
lodge ends
there
it
rough bark
is
spread along
mat
gagwe
Ne"tho-
ganakdage/'heildo"-.
ne"'tho'
tea"'
there
custom-
'
Tea" heiotno"'so"kd:V
they lodpe have
tea"
lodge long
it.sky is
hodino"'saien'do"'.
Gano"'se'dji%
gae"'hia'de'.
the
it
There
lay plurally.
verily,
where
gi'
all
it
(entire)
honno"'hwe'sthn
4
they
stay over
night.
(ra.l
Na'ie"
ne
he"'ge"djrk
ho"'dendiofi'gwas
ne"
That
the
early in the
hence they depart
the
morning
repeatedly
(it is)
hondowa'tha
ge"'s.
they go to hunt
habitually
custom-
Na'ie
7
That
ne
ge"'s.
They returned
evening after
evening
custom-
e"defi\
they (m.f two

abode,
they (m.) two
she
man-
heing
11
12
13
The
where
That
the
verily
she
it
she is one
person
haijVdano'we"'
lie is
ne"tho'
there
she manbeing (is)
shaia"dada.
the
he one person
(is)
de'hanoii'do"'.
he (is)
down-fended.
a person of
worth.
lodge ends
agon gwe
ne'
still,
(is)
down-fended;
ieiotno"'so"kda'
there
down-fended.
teieia"dada'
a SO
deienoji'do"';
a person of
worth,
is
he abides,
ga'nhoga'heii'da"
doorway.
it is
Sgagii'di'
One side
on
hagwa'di*
ne"tho'
there
it
ne"tho'
there
hi'ia'
(is)
Tea"
side of
ne"
ne
de'hninoii'do"",''
they (m.) two are
persons,
(it is)
he""den'
10 hofi'gwe'
he
are'
Na'ie'
eiiVdano'we"\
she
abides,
arily.
dehiia'dage",
there
they (m.) two are persons of worth.
habitually
de'hni"deiT,
(it is)
de'hiiiVdano'we'
(mat-bearers),
o"ga"ho''k
ne'"tho*
the
they (are) warriors
Shadi'io"k
home
arily.
hodi'sge"'age"da',
e"den'
ne
agon gwe
she
abides
the
she manbeing (is);
ne
na'
ne"
hofi'gwe'
he""den'.
the
that
that one
the
that
he man-
he abides.
being
sgaga'di"
one side
on
hagwa'di'
side of
it
(is)
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
The better to guard the ward
all persons save a trustee until they reached the age of puberty.
from access the down of the cat-tail flag was carefully scattered about the place of concealment, so
the down and so indicatdisturbing
that no person could pass into the forbidden place without first
ing invasion of the guarded precinct: hence, it is proposed to apply a literal rendering of the Iroquoian term "down-fended " to a person so concealed. Persons so hidden were regarded as uncannjand as endowed with an unusual measure of orenda. or magic potenee.
ONONDAGA VERyiON
HKwiTT]
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 manbeiiiu; abode, and she carried a comb with her.
She said: '"Do thou
me disentangle thy hair." Now. verily, he arose, and then,

moreover, she disentangled his hair, and straightened it out. It continued 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
arise; let
nwa'onni'she'
Gain'gwil'
Some(time)
sn (long)
gagwe'gi'
agon'gwe"
ne^'tho"
the
she manbeing lis)
there
ica"'
non'we'
the
the place
he
is
com)'
Slie
hi'ia"
besides
nen'ge"'
this(itis)
she iz.)
arrived
tliere
na'ie"
ne"'
e'ha'wi*
ne"'
he manbeing (is)
that
the
she it bearing is
the
(it is)
"Satge""ha'.
Dagonio'dai"sia'."'
Let me dress thy hair."
arise.
o'ne"'
di"'
at that
now.
l)esides,
"^
O'ne""
Now,
"-*
she his
of
did dress,
liair
course,
ne"'
hoge"'a\
Na'ie"
ne"
o"he""'senk
ne"'tho'
the
his hair
That
the
day after day
there
(it is).
(it is)
untangled
is
wa"thoio'dai"'sia",
hi'ia"
time)
1
^
hwa'ga'io"'
di"'
there
tho'ge'
wa"tgaga"'tciti"
So soon a^
came
ne^'tho'
(z.)
thence he did
(ianio"'
lo pass.
hen'gwe',
Do thou
arise.
Z.I it
tlienee she (z.

forth
da'hatge""ha",
of course.
came
it
the
said:
(i!-)
so
ne''
Wage"''hen"':
(isi.
nwiVawe'"'ha\
i
dagaiage"''nha"
o'ne"'
now
nhwa''we\
(abides)
gana"'da".
thus (here
thither she
^vent
he"''den'
where
she
tho'ne"'
now
they departed plnrallv
ne''
it
o'ne""
lasted
Wil'hoiTdeiidion'gwa'
(entire)
it all
it
ni'io't.
it continued to
so
Ije.
Gain'gwiV
Some llimf
(long)
s<i
tea''
her people
the
(it is)
where
other
Tea"
she maid
The
tiarge child).
where
oiefl'det
it is know-
tea"'
the
where
she
it
noticed
o'ne"'
o'iiV
repeatedly
ne''
they were surprised
seominKly
the
so
ago'n'he'
tea''
the
it is
o'ne"'
tea"'
now
the
heiotgonda"gwi'
e"iowiaienda"'nhrr.
she
(z.1
the
daiotge"'iiia'die'
thence it beeomes manifest more and more
unceasing
it is
O'ne"'
Now.
child will have.
gok'sten'a'.
Tho''ge'
o'ne"'
the
.sheelderone
At that
now,
ne"'
eksa''go'na^
the
she maid
(large child)
ho"de'
diiade"do""ne'r'
Hiia"
thing
ye two are going to

have offspring?"
Not
(it is)
she
it
"
*"
said:
.ste""
anything
sht-
de'aga'we'"
she
it
said
di"'
nonwa'kind of
ne"'
the
her
besides
Soil''
Who
22
]^3
'juestioned
c-tMirsu,
wtVa'^hen*':
\'\^
wa'ondadei'-
lii'ia"
uf
(time)
\{)
di"
besides.
where
ne"
ne"'
she lives
(isahve}
where
(is).
hwanen'do"'
gwtV
ni'io't
now
o''he"''senk
day after day
able
wirontdo'ka'
\vtVhoridion"hrr
now
lasted
agaoflgwe^diV
eksago'nfi'.
o'ne'"
iiwiVofini'sht^*'
][^
eksago'na'.
nhe maid
(large child).
15
IROQUOIAN COSMOLOGY
144
[eth. anx. 21
So. now. at that time, the man-lwing noticed that

nothing in reply.
lie
ill.
For some time it eontinued thus, when, verily, his
he began to
Sh(> said: '" Where is the
the
place where he lay.
mother eaine to
my
mother!
his
mother
said
is
thee that
tell
am about
alas,
I.
manner
replied, saying: ''AVhat
"Oh.
And
of thing
to die.'"
meant by thy
is
dieT"
saying 'I shall

It
now
I will
the man-being said in reply:
Then
place wherein thou art ill?"
who dwelt
they
that
for one to say
"1
know what
there did not
And
die."
shall
the reason of
is
it
was that no
it
At that
one living there on the sky had ever theietofore died.
time he said: "And, verily, this will come to pass when I die: My
Moreover, my })ody will become cold. Oh. my
life will go forth.
tho''ge'
Da',
1
So
at that
o'ne"'
ne"
heii'gwe"
nnu-
the
he manbeing (is)
(time)
GaiiTgwa"
wa'hono'"hwak'de"'.
q
"
he became
Some
ill.
o'ne"'
hi'ia'
ne"
niAv,
of course.
the
he
he
ne"tho'
ne"tho'
wti'e'io"'
tea"
non'we"
there
she arrived
the
the place
"Where
ne"
hefi'gwe'
ni'ha'wefi':
the
he manbeing (is)
tho'ie""
ne"
ni"a'
that
the
per.sonally
so
it
thee pain
'Ageno"hiV,
' Oh. my mother,
causes?"
(illness)
e"gonia-
o'ne"'
now
gi'heio""se\"
am going to die."
ne"
Nii'ie"
That
she
''
Ho't
nofiwa'ho"de"'
"What
it
has
.said
(it is)
sheitsaid:
geii'da'
kind of thing
it
signifies
tea"
the
where
die?'"
'I will
art
it
it
E"gi'he'ia'?'"
i'.SEi'do"k:
thou
thee
ga'wt^n'
the
(is it)
it is
nisano"'hwak'dani'?"
.
wa a"hen':
mother.
bis
so
will tell
na'ie'
hono"ha',
ne"
the
the place
(is)
he replied:
so
(itis>
'
non'we'
"Gaiii"
Sheitsaid:
t>
ni'io't
there
it
where
lay.
O'ne"'
5
Xow
now
histed
so (long)
mother
Wa'a'"hen':
liendfi'gii'.
o'ne"'
the
where
verily
tea"'
noticed
it
nwa'oiini'she'
(timei
hono'^ha"
his
wa'hatdo'ka*
saying:
Na'ie"
ne"',
That
the,
ia'ke"',
it is
the
^-
it
should
say:
ne"'
hiia"
causes
(makes matter)
the
not
hwefi'do'"
there
ne"'
tho'ne"'
"That
the
here
Na'ie"
ne"'
That
the
hadina'gee"
the
they (m.) dwell
hi'ia"
N<iw.
tho"ge'
s<t it
way
will
will
come
to
go out
ne"
the
he
it
said:
time.
ne"
o'ne"'
e"gi'he'ia".
now
the
will die.
(when)
pass
wa'he""hen':
at that
of
ne"iawe"''hiV
egaiage""'nha"'
it
it
where
"Na'ie"
(this
gai'-
That
tea"
O'ne"'
sky on.
it
Na'ie"
one has died
E"gana'no'sda'
agadon'he"sa'.
my life
It
will
become cold
(lifehood).
(it IS)
15
know
de"agawe"'he'io'"
ever
or'ao"'hia"ge'.
(it is)
14
it
lit isi
(it is)
ne"tho'
."
"I will die."
course,
13
de'hadiieiide'i'
they
"Egi'he'ia
aia''hen":
one
(it is)
it
the
not
kind of thing
honnia"ha"
ne"
hiiii''
they im.) dwell
nonwti'ho"'de""
(whoi
IJ-
hadina'gee"
the
where
son''
what
ne"'
10
tea"'
said,
(it is)
di"
ne"
besides
the
gia'df'ge'.
my body
"
on.
Ageno''hri",
My
mother,
tho'ne"'
this way
ne"'siea"
so thou
it
do
wilt
ne"
kga'-
the
my
^-^^
ONONDAGA VERSION
HKWITT]
Th..u n,ust lay l-oth thy

thou nuist keep thy eyes fixed
hands on l.oth suirs. And. n,o,v..v..r.
bo
n..w he is [1 un,] nearly dead
thereon when thou thinkest that
ess
l.eeonie
is l,eing n,ade to
soon as thou seest that my breathing
that now it rs that he ,s about
think
thou
nnist
then and not till then,
thy two hands on both
Vnd then, n.oreover, thou wilt placê
to dir
Ye nuist maike a
thee another thing.
tl.u
shult
.notlu.rl thus
on n.y
<1..
..yes:
shall tell
\ow
When ve finish the task of making it. then, moreover,
,;,i,i..,,..
it up m a
body therein, and. moreover, ye must lay
v.. nmst plaee my
..ves
,nv
So
had her eyes tixed on him
her
both
plaeed
she
about to die.
soon as she believed that now he was
did this she b.>gan to weep.
she
as
soon
so
.lust
hands on his eves.
lodge were also atiected m
Moreover, all" those who abode in the
Sometime after he had died the.N set
the same wav: thev all wept.
'"N!,w"êlilv, she. the ancient ..ne,
De-se"-nia'-l,en-
hi-'v-
d..djao"-'gwi-.
Ne"tho'
di"
,,,.,.-.
Tl.ore
besid..
Tl,ou,hv.w hands
el:l,'
on them wilt Uiy
ne" o'ne- e"-se'a- o'ne""
I
"L
invi'"''
tea-'
whtTf
i,
iU ,.,inu.. to .ro.
tho'iia'
s.-niti'-h..-
dedjao-'gwl-.
i,Min.lulu- will <m
ni'iirly
(Vn^-
,?"";sw?son'niawil.yoitinaU.
U,e
ne"tho-
hi'ia
verilv,
..
hi'a'
so she
it
aano-sgon'war
It lodge
'^
111
vr
Iiisk
wi n-.ay."
Ganio"
So soon
ge
tlio"
ganio'
e-'dt^fi-
ne-'tho"
there
imre
nail.
Gain'gwaSome
some
(time)
21
ETH OH
ne^^tho-^,,
^^^
ihevlin
the\ (inaliode
(lel.laijooe
def.
gagwe'gi-.
as
one
at Unit
(nigwegr
o"'
nwaawe'-ha,
so
t"..
i"
it
came
di
t..
nuo^^
^j^^.^,
.in.re
many
lt
nwa-oum'she
so
tt
lasted
iiiidef.) plurallj
h^we heio
he
is
^^
'î"";^^^';^!-
they
to pass.
a'-ho-
tmisn
had her
eves on hira.
she*;-,.
she wept.
now
did
..n.
wa-dio-sh^nt'liwa.
o'ne""
nwa'eie'a-
Ins f\'-s
de-hogti'Mia'.
Agwa's
hagain-'ge".
ilu-
it
he wonld die,
nearly
ne"
hiT TWO hands
,,s,
e"swa'-hen
ye
a'he'-he'ia
tho'iuV
verily,
^f
^^
\vi
^-^
there
iniu,
wSt,-uia''hensht' laid
np hi.h
ne-'tho'
now.
thou
."'swadieHno-W
di"'
he'tke"-'
she elder
o'ne^
,],-,''
de
-
-^^îfjif lîif'-
gok'ste.VtV
the
w-Vena"
^h.'"
liLMdus
^.
y.,y.,ody win incase,
0'ne-"'ne-'
Now
^,^y^,;]-
'
myeyi-son
o'n."'
now
"-
Th.^
t'-sgwaiadon'drdv.
di-'
"uJe
Ne"
..
tlu-
e-se'ii'
th^wdt
di
i|^^^^
ga-ho-'s.".
ne-'
ha^'siV
in.Ulu.n
-Vul-
.Now
on both Mdus.
thvtwohrtndson
thout.w.U
-.1
kgiiin ge
O'ne"Now
h,-.'-lie'ia.
o'ne"--khe"-'
"""
now is it
""^
less
.(.-
j.
^^^^^-
^'
so soon .s
o'ne"'
now
drMiosthwa-di'ha'die'
^.ilon'i<'"s
7,.n>hn.a,hins
,;l
Ganio
iwil.dio.
host
hw
.ho,.-m
e"gi-he'.a.
tht.-ha'
ne"ska'hirk
!>- 1. ^y e,es
dead
12
,,
one
^3
IROQUOIAN COSMOLOGY
140
themselves to work,
up
a hiirial-case.
^Moreover, so soon as the_y
they placed his l)ody therein, and also hiid it
inakiii',''
hail finished their task
high place.
in a
.Sometime after they had laid the Imrial-ease in the hi^h plaee,
the maiden, now a woman-being, gave birth to a child, which was
Then the ancient one [elder one, the

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
female, a woman-being.
mother of
th(>
thuy
(in.
ne
wadiadi'son'nia'
tliey tm. it made
wa"hodiio"de'"'iia',
worked.
(lanio"'
t;a"ho"'"sa".
tlie
It
di"'
So soon
case
besides
(t)urial-case)
wa"hondiienno"'kde"'
they (their)
tasli
itow
he"'tke""
o"nr
wa-hadi"hen\
lip iiiyli
also
llioy (lu.) it up-laid.
Some
so (long)
it
he"tke"-
he'hodi'"
up high
the
lasted
they his body incased,
ere
til
ne
nwa'onni'she'
(rain'gwa'
wa'honwaia'don'dak,
ne"'tho
o'ne"'
finished
they
(time)
eksa'go'na",
ne"'
at that
she maiden.
the
ne
agon gwe
the
she manbeing (is)
(time)
driienda"'nha\
e'"he"",
an infant
she (is)
female
gok'sten"a"
ne"'
ago"ni"ha" T"
ek.sa"'a"
she infant
her father
(it
is)?"
(is)
Godi'sno'we'
9
ne"
eksiV'a'.
Tho-'ge
o'ne"'
the
she infant
At that
now
(is).
(time)
(is)
mail-
"Son"
the
idly
where
o'ne'"
now
de"aonni.she''i"
10
it
lasted (long)
gwa"
11
o'ne""
it
Hiia"'
any-
(it is)
thiiig
she
has
she maiden.
she infant
the
Hiisi"
(is).
in size
at that
she ran
place
about
eksa"a'
wri'o'"sa'we"'
the
she child
she began
ne"'
eksa"'a'.
Dien'"ha"
the
she infant.
suddenly
w;l"dio"'shent'hwa".
de'a'wet
possible
it is
hwa"he"s
13
weeping
(it is)
Hwl'k
aioiini'qhe"
she
it
would
gok'sten"a'
she elder one:
niweiidage".
Five
stop.
ne
eksa'Tr.
the
she child.
(is)
Hiiti"
Not
she wept.
seems
12
Not
(it is)
eda'khe"s
ne"'tho"
ek.sa'go'ntV.
ne"'
the
eksiVa'.
ne"'
she continued to
grow
saitl
the
(is)
gododi'ha'die'
ne"'
no'
it
ne"'
kind of person
besides
de"aga'wen'
ste""'
Not
nonwa'ho"'de'"
di"'
"Who
said:
it
tea"'
she grew rap-
agoksa
she became
possessed
she
(isiti
wti
agon'gwe'
wa'sVhefi":
she
o ne
then.
being
she elder one
the
now
up-laid
tho"ge'
'if
o ne
i:i
had
it
" Etchina"'do"s
Do
ye it show
her
ti>
so
many
in
number
Tho"'ge'
that
(time)
.\t
tea"'
tlio
where
it
day
ia'ge"
o'ne""
o'nr-"
now
it
she goes about
said.
wa'a''lieii"'
tga'ho"'sa'"hii'."
there
deio""shent-
it is
(is),
ease
up-Iies."
she
it
said
O'ne"'
Now,
ne"
the
hi'ia'
of eoiirse
(verily),
ONoNDACiA VF-RSIOX
HKWiTTl
her
and rausod
j)i'i's(.)ii.
147
to .stainl u[) hiL;h tlicrr.
lior
tlic
'I'hoii
u'ii'l
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
So. it continued thus. that, day after day. they
to stand there ayain.
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
child looked at
it
[the corpse],
up to the place whei'o lay the dead man-heino'. Î'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-iiiiiwith 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.
able to climb
thi-v
her ptTsun
he"tke"'
n(>"tho'
wa'hodiirrde"'-haw;V
up
(hurr
rjirrii'-l
O'ne"Now
wa"dioridatde"'sda\
ilirv
liit,'li
tier ciiiisi'tl
iinli--f,]
l.istun.l.
ne"
wa'ontgat'hwa"
she
it Iruiki'il
at
III.'
shei-liil'l
Ml tlint
li-i,
itinuM
slio
sliL- is wt-(.-Iiine,
saiondadia"d()""'tka".
de'aoilni'she'i'
o'ne"'
now
hiia"'
luit
lastnl
il
loiii,'
()'ne""
Nnw.
n.\\-
sashagodiia"de"'"hawa".
hi'ia"
again tliey Iut prrsnn
coiu-sl'.
iil
\frily,
up
I'"--
L'arriL'ft.
O'ne"'
Nnw
wa"shagodide"'sda".
he"'tke"'
di"'
tluTp
ilu-
(it i-
aiâiu shr \\rt)t.
ne"tho"
tea"'
..iiv,.,l
o'ne""
alsn,
lli-'
donsaio""sherit'hwa".
again
il
Aofini'she'i'
U lasted (Iotik
o"'ni".
ne"'
Tiiat
-lie
wlien.'
y.li'iisr.l
Na'ii^'
Irt piTsun
\vithilreu-,
he"'
was
Ill isl
wa"<)nni'(|lie""
nnw
wa"ontcennon'nia"
deio""sherit'hwas,
ntiaiii tlK'v
o'ne""
tho"'g(>'
(dvsa"'a';
iiigh
tlii-v
liorcansed
ti>st:iTi<l.
iu'"'tho"
tlirn-
sifl.'S
ni'io't
o"he""'sei'ik
si) it is
day aftt-T
day
de"'stha".
>hagodiia"<le"'"ha\vas
Hiia''
hist,.,|
it
il.ais;)
o"'ni"
>liagodi-
also
tliey In-r
i-auscd
ga'o""hwa'
o'ne""
now
d(^":ionni's!ie"i'
Not
to stand.
he''tke"'
np liigii
person rarriftl
customarily
tliey lirr
-Ij,.
wa"ofidadie'nashe
lu-rsrlf
liiTsolf h.^lpi-d
todo
wa"s
wa"eia"'tlie""
slu> I'limbc-d
llic
self
np
\vlirre
There
ni'io"t
so
it is
it
customarily
went
so
io"'kwe'ne""'da''
again she clescendcd
it
lasted
teie'ha'wi"
she
nonwa"ho"'de"'
hi'ia'
kilxl of thing,
vcrih-,
drad.
diiot'gont.
10
at all limes,
to see
nwa'ofini'she"
(iaifi'gwa'
Someaimel
lie is
tin'
tlu'ri- it
it
hawe""lie'ii>"".
ne''
up- lay
idvdo""'ne"s
she
tga'"ha"
Ihi'i'laec
luT-
Ne"'tho'
non'we"
tea"'
o'ne""
ne"'tho"
no^v
thus
nwa"iiwe"'"ha"
-o
it
came
erne
it
Ilinice
gaia'dji".
i(''""nenteha"iihas'tha'
brought
again
it
dofida-
in jmss
11
na"
1-2
uses for armlet
it is
that
called.
one
hotnentchii"nlia'"h()"'
his arm has \\ rapped around
he
no"'
hawe""he'io"",
he
the
is
dead,
-*''
pliirally
otko"'a"
it
wampum
nonwa"ho"'dt"'"",
kind of thing,
oia'ne",
it (isl
tine.
ia'ke"'.
it is
said.
\V;"i"a"hen"'
.Sin- it
said
ne"'
the
^"^
IROQITOIAN COSMOLOGY
148
elder one said: "
The
The
What
niaiiiierof thiii^- caused thee to
My
"
girl child replied, saying:
It will beloni;' to thee.
am
verily,
I,
[eth. ann. 21
father
remove it?"
'Do thou remove it.

"
The elder one said
.said:
thy parent."
customarily, as soon as another

nothing more. It
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
Thus it continattention to her, merely watching her grow in .size.
ued that day after day, at all times, she continued to go to see it [the
They heard them conversing, it is said, and they also heard,
corpse].
After a while she again came down
it is told, what the two said.
bringing with her a necklace which the dead man-being had had around
She, it is reported, said: "Oh,
his neck, and which she had removed.
my grandmother! My father gave this to me; that is the reason I
continued
thu.s that
daj'
.she
nonwa'ho"'de"'
''Ho't
"What
gok'sten'a':
1
eUlf r one:
kind of
daioi'hwa"'klie"
it is
thin;,'
reason of
it
?"
Daiei'hwa'sa'gwa"
remove
waska"-
the
thou
where
(is it)
tciiV
tea*'
eksiVTr
ne''
she
the
Slic it replied
slieitsai'i;
cliild
didst
"G'ni'ha"'
"Mv father
wa'a'iieu':
it?"
wirhe"'hefi'',
he
it
'Sga"'tcia'.
Do thou
said,
Iliiii''
ste""'
Not
anythins
(iti,s)
arily
it
it
Thus
said
o'ne""
now
day became
Da'",
he"'
saiea"'the"'
tea"
noii'we'
again she
climbed up
the
the place
where
hi'ia"
tea"'
ni"hefi'nadi"
ne"'
verily,
the
wlicre
so they fm.) are

nniny in number
the
henni"'deii'
hiia"
de"shormasdei'sdi\
ne"'tho'
they (m.) abide
not
they (in.) again pay

attention to it,
there
tea"'
gododi'ha'die".
the
she continued to
grow.
their eyes
had on
where
it
heiontgat'hwas
thither .she
see
went
m.
'
They
day after day.
hofinathofi'de"
thev
13
(m.)
it
iti'ke"',
heard,
it is .said,
it
o"nr,
ia'ke"",
also,
itissaid.
heard
ne"'
.ste""'
tlie
anything
gwa"
seemIngly
de"hia'do"k.
DieiT'ha"
gwa"'
o'ne"'
he"'
kind of thing
they two (m.)

kept saying.
Suddenly.
seem-
now
again
ho'dieiT'iia"
he had had it
around his neck
Sheitsaid,
that
(it is)
ne"'
ingly.
tcie'ha'wf
thence she again descended
na'ie'
15
,so it is
nofiwa'ho"de"'
WiVa'hcrr',
î
ni'io't
Hofinathofi'de",
o"he""'senk.
to
Ne"'tlio"
There
it
dondaio""kwe'ne""da'
12
it is
again
"versed,
11
so
now,
de'hadiga'iiir
thev(m.)con-
ni'io't
o'ne""
So,
de'hodi'tha",
10
it
w;Vo'he""nha"
they (m.
at all times
thy parent am.'"
Ne''tho"
it
diiot'tiont
it
(it is),
she elder one.
lodge in
only
gon"ha'wa'.'"
gok'sten'a*.
case up-lay.
gefi'gwti"
verily,
the
gano"'sgon'wa''
7
hi'ifi"
ne"'
tga^ho'^sifhif.
there
own.
I"'
she
so soon
as
eustom-
wilt
it
de'tciaga'we""
ajâin
ganio"
ge"'s
thon
remove.
it
4:
e"sa'we"k.
I's
Thou
she
brought
again
he
is
dead,
ioiTni'dias'tha'
ne"
one uses it as a
necklace
the
the
it
hawe""he'io"',
the
ne"'
na'ie"
that
o""k(y''
goga"tcien'ha'die".
thistiuu',
.she
ia'ke"':
"Gso'dti'ha".
g'ni'ha"'
waha'gwe""
my father
he it gave
itissaid:
"My grandmother,
wa"kga"'tcia".""
O'ne",'
gai"honnia"ha*
it it
causes
I it
removed."
came, having
removed
(it is)
Xow,
to
it.
neii'ge"';
me
ia'ke"',
itissaid,
this(itis);
tea"
the
where
ONONDAGA VERSION
HEWITT]
removed
So,
it."'
she was in the
was full-yrown,
i-eported, until the time she
is
it
149
of g'oinjf to view the place where hiy the Imrial-
haliit
case.
At
that time,
my
reported, her father said: '"Now,
it is
urown
eliild, verily,
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
thou
liast
(li 111^')
it
there
slie
non'we"
tea"'
went habit-
it
the fhice
ttie
tlie
ease
it
burial-
<-ase).
Tho"'ge",
it
now
said.
is
wa"he""hen"'
(j'ne""
ia'kt"^"",
that
.\t
he
ago"ni'ii:V:
ne"'
said
it
"O'ne"'
"Now
her father:
the
Itiniei,
u'oniia'wa"
verily,
thy parent
wa"sadodia'ea'.
thou hast thrown
aiix
niga'ha'wi"
bears
moreover
tea"'
("'"saniti'khe".""
GaiiTgwil'
the
thou wilt marry."
Some
it
"
wa"he"'h("''n"':
P>""sheiiitho'i("'""
Thou her
said:
it
(time)
u'aiiT'
where
shall will
it
{deeide
nwa"onni'she"
.so
lung)
it
"t
it).
o'ik"'"'
lasted
im>w
"^
where
(the time)
he
e"tii'enno""'do""
di"'
I"'
ni>.
(it is)
it
(it is)
hi'ia"
there
where
ually to see
gaiio'^'sa".
ne"'
there it
iiphiy
will decide
ekdo""'ne's
ne"'tho'
tliitlKT slu- Kfow

to lull î/.e
lasted
tga:''h;l"
^Moreover,
heiagodo'di'
nwa'oiini'she''
su
to maturity.
wilt tell
ne"'
sano''ha"
e"'si"h(^n"',
the
thv mother
wilt thon
it
Wa"ha-
'
-He
shv,
ail-
'j
dressed
g'on'has
g'"ni"h;\''.
my
me,
)'ne"'
e"sania'khe"."""
<)'m''"^
Now
wilt thou marry.'
Now,
lather.
ne"'
sano'"ha",
she bread will make

repeatedly
the
thy tnother.
ontge"da'stli;V
one bears
yerily,
it
it
basket.
tea"'
niga'ha'wi"
ne"'
the
there it it bears
(time)
the
Do'ge"s
ne"'tho'
true
ne"
that
the
e"g;Va''seik
it
thtis
will
till
c
o
basket
(itisi
ga"a''sa".
by the
ntl'ie"
'
O'ni''"'
di"'
i''"sha'gon'nia"
Now.
im)reover.
thou bread wilt

make-
forehead-strap
It is
hi'ii'i"
over.
e"ie'h!l"[;'orinia'"hen"
ft
where
di"'
more-
saying,
e"saienn('^fida"'ik
thou it wilt have
reaily
e"io"'giik.'"
it
10
will be dark."
Wa"o''gak
nw;i\iwe"''hil".
so it eame to pass.
It
beeame
o'ne"'
hi'iti'
now.
verih',
11
ui,i;ht
o-aewe'"'!"
it
all
"aiennendtVi"
she
it
bad ready
ne"
gok'stt"'!!":!'.
the
she elder
one
wa"gadadeiennendii"'nha".
I
mv
preparations have tinished.
O'nt"'"-
"Now
t.i
(is).
g-ii"a"sei'
Now
O'ni'""
^Vil"a'hef^':
She it said:
it
liasket
ne"'
o"h;i"gw;l".""
'
the
it
liread.
io
(is) full
O'n.'"-
eksiX"go'na'
srueif'the""
she mairleii
again she up-
the
eliml.a'd
where
tea"'
non'we'
the plaee
1-1
IROQUOIAN COSMOLOGY
150
up
[eth. axn'. 21
where lay the hurial-case. At that time they heard

mother has now made everything ready." He then
the place
to
"My
her say:
"To-morrow thou nuist depart; early

The distance from here to the
replied:
whom
one
thou
in the morninii'
must depart.
place where lives the
thou wilt marry is such that thou wilt spend one night on
And he is a chief whom thou art to nnirrv. and his
thj' wa}' thither.
name, hy repute,
Now
is
He-holds-the-earth."
As soon as she was ready

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
the next day she dressed herself.
she then again
ran.
tga'ho'-sa'-ha'.
O'ne"
there
it
hofinathofi'de'
Now
hnritil-case
they (m.)
it
the
she
it
"O'ne"',
" N"o\v
said:
where
up- lies.
wiVeieilnrMldtVnhrr
lie
she her ]ii'(.'parations

has linished
the
"It will bft'ome
Tlio"g*e'
agno'"hri"."
my
mother."
o'ne"'
e".sa'deri'dia".
thon wilt de7)art.
now
day
o'ne"'
e"sa'-
Karly in the
now
thou
morning
e"sefino"'hwe'teia
Sga'dii'
One it is
depart.
thence he replied:
He"ge-'djik
tomdrrnwt
den'dia".
niiia'wen':
o'ne"
now
At thnt
(liniL'i
"E"io'he""nha"
i
waa'hen":
tea"
henrd
thnu wilt stay over night
the
so
nofi'we"
tluina'gee'
ne"
the
the plaee
there he
the
where
tganada'ie"'
there
it is dis-
where
tea"'
wilt
niio'we'
tea"'
tant
it
Ila'seiinowa'ne"'
He is a chief
e"djiniii'khe'.
ye two will marrv.
dwells
na'ie*
that
(His)
ne"
e"djinia'khe',
Hao"'hwendjiawa"gi'
the
ve two will marrv.
He-it-earth-holds
ni'ha'sen'no"de"'
such his name (is)
kind
Wa'o'he""nha'
tho"ge'
Itbecnmedav
o'ne"
now
at tliat
wtVoiide'.sen'nia'.
Ganio"
she herself dressed.
So soon as
wa'oiishe
made
de"sa
o'ne""
tho"ge'
don.saiona"dat
ne"tho'
nhon.sa'ie""
herself
now
at that
(time)
thither again she
there
thither again
the
she went
where
ready
noii'we
9
the place
ran
ne"
tga'ho"'.sa"ha"
there
it
Tho"ge'
hawe"'he'io"'.
he
the
burial-case
is
dead.
tho'ie""
him
waa'hen":
defi'diii'
Tho"ge'
she
it
"O'ne"
said
hwa"ga'he'"g
No\\-
'
it
.she told
tea"
one'"
the
now
has arrived
tea'
wa'honwa-
that
(time)
-4t
np-lies
10
5J
of."
(time)
village
lies
e"ga'shall
where
11
o'ne"'
wa"he"'hen":
wa'.shagotho'ie""
At that
depart."
lie
her told
.she
it
"Djia'ke"'.
said:
Hiou have
courage.
Iio
(time)
Deiodeno"'hiani"dr
12
tea"
It is terrifying
the
non'we"
nlieiothaiii'noiV
the i)lace
thither
where
nfi'ie'
13
that
gai'honnia"ha'
it it
causes
14
in
numbers
the
ne"tho'
there
ni'io't
so
it is
where
(it is)
weii'ie'
tea"
path has
course
it
tea"
the
where
na
ne
le
that
its
the
(it is)
tea"
deiagoilnada-
the
they (anthr. travel

I
where
uon'we'
nheiotha'hi'noiT
the place
thither
it path has
course
its
honnatga"de'
tlicv are
numerous
ne"
on'gwe'.
the
maii-heing
ONONDAGA
HEWITT]
some person, whoever he
151
"\EKSIoN
And
addresses words to thee.
uiiiy he,
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 halfThen thou wilt cross the river, and also pass on.
wa\' on thv journey.
And thou wilt
to
trav(d without interrujition.
Tlion must continue
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
And there beside the lodge stands the tree
standino- not far away.
[Moreover, the blossoms this standing- tree
Tooth."
called
that is
lie light, making it light for the man-heings
to
world
cause
that
l)ears
dwelliiiu' thei'e.
df
de"tcada'dia
iiioiv,,viT.
tlKiu wilt siiLMk
'A''gwi'
Do
licit.
it
wh.i
nhc"''se"
tlicTc
tlirrr
it
gat^^fi'do"
the
it
na'ie"
lliat
(itisi
non'we"
tlie
tlieplaee
now
theie
nhwa"'ge".
there am
one uses
now
tlioitwilt
o'ne""
now
o'nt"'"'
de"'siia''hia"k.
now
thou stream wilt
it
Xa'ie"
That
where
non'we'
the
tlie Jilnee
middle
is
o''ni".
also,
now
.iiisl
ne''tho'
then
tlioll a
clearing (field
E"sge""'nha"
<.\i'
Tlion
more-
it
wilt see.
hi''"''sio""
there thou
wilt arrive
there
na'ie"
that
wilt see
field lies groat.
some (time)
tie-
e"shefidage""'nha"
("''"satgat'hwa",
thou it wilt see.
gain'gwa"
ne"'
liir'sa"
o'lu"'""
lie
hi-re
it
it
(it is)
lie"sath!i"hi'ne"
thither Ihoii wilt
traveling
the
tea"'
dewaVeiTno"'
(''".sadong-o''da"
tlioii wilt pass on
lliou wilt eontinlie lo
tc;i"
will last
Ne"'
The
stream
the
wllere
e"sa'defidion'ha'die".
travel on.
so
llie
eross.
iiiterriiplioii
ni"'"iorini'she"
it
tea"'
eonelnde
that
(time)
.\t
Heiotgofldi'r'gwi"
Without
('""sea"'
Tho"ge'
going.
ne"'
to eross.
o'ne"'
llierethoii
will arrive
di"
moreover
deieia"hia"'ktha".
where
ne"'tho'
he""'sio""
o'lii"'""
tlif
wlii/ri.'
river fXti'luls itself
tea"'
log floats
tea"'
hiilt is
it
uloiig,
ne"'
maple
llii.'
whert'
wiltbegoiiig
o'hwa''da"
il
thi-
tgc"iiio"'hwada'die',
nc"'tho"
llinii
tlu'U wiirfls
dewa'si'MTno""
tea"'
Ilii;
(it is)
thilluT
liuit
ne"'
Tlmt
iiiL'ly
niio'we"
imy
vfrily.
Na'ie"
kinil of persim.
soiti><(iis-
m-"
e"iesawenna"nha"
hi'ia"
--(1.
ivply
ill
s.iiii-
lic
will lulilrfssti)
nonwa"ho"de"".
gwa"'
soiT'
do'gat
if it
ne"'
tga-
the
there
(it isi
gWiVtho'
ne"'tho'
near
there
tgano"'there
h,\-
it
-^
over.
sa'ie"".
lodge
Na'ie"
ne"
Thilt
the
lies.
Ono"'dja'"
It
it
giu''ridaia'dji'.
Tooth
it
this
it
tree
stands
na'ie'
ne"
that
the
the
the
ne"'
di"'
the
m<.re-
the
o\er
where
i-
ni.'"'tlio"
tliere
thai
(.it
It
the
wdiere
na'ie'
(it is)
ne''
ne"'
that
That
tea"
gii'iie"
(it is)
na'ie"
tree
statnls
it
Na'ie"
tree lisi called.

I
nen'ge""
ga'die"
there
loilge I.eside
is|
it
ne'tho"
g;uio""sak'da"
tsi
diio"'hwt''tTdiia'de"
there
it
world (earth
it
them eanses
for
to he light
-It
;iwi''"'ha'ha'gi'
it
is
full of
llmvers
Ij
dcio"h:ithe"'di", ^^
is
it
it
present
deiiodi"bathe"'dani"
it
tea"'
(it is
eauês to he
-^-'-^
light.
tea"
ne"tho'
eiui'gee"
the
there
Ihey dwell
I'i
where
oii'gwe".
man-
-L^
l.eing.
" I'robahlv
the \'ellow dog-tooth violet, Krvthronium aiiierieannm.
'
lEOQtTOIAN COSMOLOGY
152
"Such,
is
in kind,
i.s
[ETIl.
Just there
the tree that stands beside the lodge.
whom thou art to marry, and whom

When thou enterest the lodge,
He-holds-the-earth.
his people
the lodge of the chief
call
ANN. 21
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
moreover, thou shalt sa}*: "Thou and

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
Customarily one who lives
will say: 'Do thou arise; do thou work.
Then, verily, thou must work.
in the lodge of her spouse works."
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
down
thy basket
I marry.'
He
Ne"tho'
at his feet, and,
will sa.v nothing.
so
it
tree
the
(is)
ingly
stands
they
ne^'tho'
he""sio
there
there thou
wilt arrive
thou
lodge in
middle of
ne
there
he
ne"
thou thy basket
the
wilt lay
where
say.
over
o'ne"
now
where
that
will be
the
tea
ne''
the
'
he
where
hi.s
two
he
it
will say.
he will spread
II
mat
for
(.bark)
Ne"tho-
di"'
e".senno"'^hwet,
There,
mure
thou wilt stay

over night.
se
it is
feet
ne^'tho' e"'hie"'8o'was
there
lies
over,
now
two
tha-he'"'hen".
thee
feet
o'ne"'
day
At that
time
anything
he'Vla'gir
the
wliere
Tho"ge
chief.
ste"
Not
end.
it
ne"
that
(it is)
are lyiltg,
(it is)
(it is)
e"io'he""nhti'
So soon
na'ie"
just (where) his
Hiia"
ha'de'ha'si'dade'nio"
just
the
ha'de'ha'si"dage"hen',
the
plaee
now.'
nii'ie-
(he
plaee
Ganio"
be
'
will be-
noiTwe'
the
wilt see
ha'st>finowa'ne"'.
Wa'oiio'inia'khe'."
Thou I marry
"io^'gak
it
it
mat (bed)
nofi'we'
tea"
e"sat'a"sa'ieii'
there
tea"
it
the
lies
ne"tho'
'
tea'
thou
is spreiid.
now
di":
more
e"satgat'hwiV
ganak'do"',
ne''tho"
nfli
o'ne"'
thou it wilt
The
where
mat on
it
Ne"
bis yieople.
lodge in
it
heMa'ga'
ganakdsi"ge'
eome night
11
gano"sgon'wti"
'
wilt
it
haonowe''d:r.
designate
thereby
see
there
The
iiiarrv,
ne''
liini
the
e sge
ha'deg-ano"s'he"
10
nl
now
Ne"
ye two wiL
horiwanriVlo""khwtV
o'lie"'
ne"tho'
e^djinia'khe',
ne''
he chief
(is)
He-it-earth-holds
it
There
it tree
stands.
side
the
Hao'"'hwendjiawa"gi'
just
Ne"'tho'
ga"he'.
lodge be-
haSsennowa'ne"*
ne"
niiiono"^8a'ie"'
there his lodge
it
where
kind of
seem-
gano'"sak'da'
tea"
nioaeiido''de"'
Thus
a mat-
e"'he""hen"
he
it
'
Satge""ha'.
will say:
'
Do thou
arise.
ter of fact
Saio'de""ha'
12
13
Di:)
thou work.
Goio"de'
ge's
She works
cus-
the
tomarily
where
o'ne""
lii'ia
e"saio'de^"ha\
now,
verilv
thou wilt work.
tea"
One"^'hiV
It
corn
she aliides with her

husband's familv.'
e"4ia^ste"^sa'ien\
he a string of
lay
df:
14
moreover:
E"8ene""hanawe""da\
'
Thou
it
eorn wilt soak,
e"sdjiso-on'nia /
thou mush wilt
make.'
Tho"ge'
e-hne"'hwas'he"\"
it
will
At that
(time)
e'^^he"Mien"
he
it
will say,
down.
Thc'ge'
At that
i,time)
odji.sda 'ge'
it tire on
ONONDAGA VERSION
HEWITT]
thore will
so that
153
As soon as
a kettle of wattn- set on the tire.
therein.
the
meal
dissolve
thou
must
terrifviiiir,
!'
it is
it
boils
It
must
when thou makest tlie mush. He himself will speak,

Moreover, thou must there
savinu-: 'Do thou undress thyself."
Nowhere wilt thou
l)are
skin.
be
in
thy
nuist
Thou
thvself.
undress
br lioiliiiL;-. and
will
the
um^h
Now,
btxly.
on
thy
garment
have any
body
will
fall
in plaees the
on
thy
be
Verily,
hot.
will
mush
the
He will say: 'Thou nuist not shrink baek from
spattering- nmsh.
be
boiliiiu'
it;'
moreover, he
have his eyes tixed on thee there.
will
not
>o
from it. So soon as it is cooked, thou shalt speak,

He will aiise,
.savino" "Now. verily, it is cooked; the nnish is done."
aside.
Then,
set
it
kettle,
and
I'emove
the
he
will
moreover,
and.
he will sav: 'Do thou seat thyself on this side." Now then, he
They two are
will say: "My slaves, ye dogs, do ye two come hither."
shrink baek
wiiter
(frushi
it
it
krttlo will
Siisiion
sit.
Me"'tho-
e"diowiiaiie"'"ha"
Ganio"'
e"o;ana"djio'dak.
o'hne'ganos
as
tln<
now
is tfrril'viiiK
'
it
ne"tho'
o'ne'"
deiodeiio"iiiani"<h'
tea"'
otlie"'tclia"
ne"'
the
tluTt
I)e"diowiia-he"-'sek
he""sok.
theretlinuit
will
It
the
thou
he
he will speiik
will say:
it
lici
'
wilt
over,
(Vne"Now
da'de"diisadia"dawi"'dik.
thou wilt be
e"g-e"'ks
o'dai'-heiT
ilishot
it
tached
the
toit
where
it
it
mush
it
Sia"di"'ge'
Thy bwly cm
mush.
E"'hr'"'hen"':
He
it
di"'
de"iesaga"ha"k.
more-
he his two eyes will

have on thee.
over.
e'Va'ik
So soon
liie
will splatter.
it
'
wa'ga'ik,
it
the set kettle,
Do not
do
siiv:
'
lie-
<
at-
thonda.sa-
thim
I'lisi
sh.nil.lst
thou shiiuklst flinch

from it.
it
de"teada'dia'
e"si"hen":
thou wilt speak
thou wilt
"O'ne""
hi'ia
Now,
verily,
tl
say:
mush
is
lV'"thatg:e"''ha",
Thenee he will
rimked.'
si"
vouder
hagwa'di'
side of
ne'"'
Till thiiu
hen-
Agetchene""'sho"\
Mv slaves several,
will
,Vt
.set
down.
"Sadien"
sit
it
hagwfi'di'."
side of it."
dji'-ha',
ga'e"
dogs,
hither
e'"hana"-
o'nt'>"-
di"'
now
mure-
he will
liver
remiive
Tho-'ge'
e"'hri'ie"\
he
it
far
hen"':
will
'Not
up-rise,
djioda'g-wiV,
it
"A"gwi' thonda'sado""'tka'.
now
wa"gadjis'gwaik."
itiseooked,
HiitV
'>
he'Vaa"'-
hi'ia"
will say:
enoked
as
will be uri-boilinf.-,
nfeourse
o'ne"'
will be
.)
e"diowiia-he""sek,
odjis'gwa
ne"'
There,
it.'
Ganio''
imy-
X"t
where
Ne"'tho'
from
gat'ka
Hii;V'
lie.
oome
mush
itself
will
do""'tka'."
flineh
it
it
There
in
odjis'gwa".
ne"'
the
will be
lie
e'Hvatdiisgwadon'gwa".
tea"
seiv
nibeil.
e"gen'k.
Thdii thy bare skin
thou thvself wilt disrobe.
NV'tho'
th..n thyself ilisrohe.'
Sa"ne.sda'go"ks
esadadia'dawi'diV'sia".
->
self
Sadadia"dawi"da-'sia-."
e"-he"'hen"':
e"thada'dia"
more-
niiish wilt
miike.
wilt immerse.
di''
flour)
Ha'o"-He him-
e"sdjiso-on'nia".
o'ne"'
now
ne"'
he up-boiling
-J
UK'iil
it
whiTe
hwa'
tlicrr
will iiir-hoil
it
o'ne"-
e"-he'--
now
that
he
it
will
H
^^
1"-
itime)
Tho"ge-
o'ne"'
that
(time)
.\t
donde'sne'."
do ye
twii
come.'
e"'he"'herr':
he
niiw
Agwa's
Very
it
will say:
lo
deg-nithey
iz.)
two
14
IROQUOIAN COSMOLOGY
154
As soon
very large.
as they two arrive lir \v\\\ say: 'Do ye two lick

mush has fallen on it." .Vnd their tono-ues are
They will lick thee, going over thy whole body,
her body where
tlie
rough bark.
like
[ETH. ANN. 21
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
all
two
At
he will
finish this task
'Now, do thou again put on
.say:
Now, moreover, thou must
raiment."
that time he will take the l)asket and set
over:
'
Now. thou and
So now,
marry.'
the dogs, his slaves, they
two
th}'
again dress th3'self completely.
That
will eat."
down, saying, more-
it
far as they are concerned,
.so
what the dead
is
nian-
))eing told her.
Now.
Tt l)(>came nigiit.
at that time, they verily laid their bodies
down, and they slept. It became day, and the sun was pre.sent yonder when th(^ maiden depaited. She bore on her l)ack ])y the forehead
Now,
strap her basket of bread.
gowa
jirc
lie
de"gni'io"'
Gaiiio"'
Sosoim
Ijirtji'.
verily, she traveled with a rapid
e"'he'"hen'
o'ne""
now
t\V(i
thev twd
they
lu' it
p]tchika'nent
will sav:
'
Do ye two
ne'
na'ie"
the
that
(it is
iagodiisgwa'hi"so"".'
it mush has fallen on her
Na'ie'
ne
That
the
in places.'
(it is)
gaeii'wa'
bark
E"saka'nent
in'io't.
Ml
it roiigli
Thence
thy holly on alouK.
it liloorl
will
l>o
it
not.
di"
de"tcadadiado""'tka
more-
thou wilt flinch from

with thy body.
over,
the
it
will say;
aa'dagwe'gi",
thv hodv entire.
Tho"ge*
o ne
At that
now
he
df:
e"'ha'ie"",
he
lie it will set,
it
win SUV
O'ne"'
it
o'ne"'
now
it
di"
e"tca'sei"sa"
thou thyself wilt
re-dre.**.*
SV
Mgwil'di'
yonder
side of
it
far
wa'onginia'khe"."
thou
two
nioreDver,
basket will
take up
Now
nil ire-
finish
n'il'l
de'''hafi\sa"o*w:V
(time)
(z.^
will lick (it).
they
O'ne"Now
dre.ss
they
e"gni".sa"
(z.) two
So soon
as
again do thon
e^gnika'nent,
the
place
thvself.'
it all.
tongues
the
(xanio"'
it
sasadia"dawi"'da
O'ne'"
Now
'
he
their]
ne
noiTwe'
tea"'
drop
where
"A-'gwi-
will linish
De"tgatkwe"'sa'hi"'nha''
sia"da"ge"'sho"".
the
where
they
lick
(tilet
tea"'
e"gni"'sa'
(z.) it two
Thev thee will
it is.
lick
her
will arrive
Da',
o'ne"'
So,
now
marry."
over:
that one
the
that
10
dji'-iur
ne
the
dogs
the
wa"he'"heii"'
Na"'
he
That
(it is
lie
it
ik.
It
Tho''oe'
became
<
z.
two
will eat."
hawe"-he'io"'.
he
is
dead.
wa"honna"'gak.
[liev
(m.
went
o'n(?"'
now
that
(time)
.\t
night.
Wii"o'he""'nhiV
to
It
o-o'di-'iTdion'
she departed
ne
(he
'
hi'itl"
wri'horidii:rcl;\<i'e''hr'rf .
o'ne",
they their Ijodies laid
now
verilv
down,
became day
skH'Ii.
13
they
his slaves several
11
1:.'
ne"'
the
said
de"giadekhon'nia"."'
hoteheiit"'""'sho""
cksa'go'na'.
she maiden.
si"
yonder
tw-iui''*^WiV
there
it
tho^ge'
orb
at that
of light rusted
WtVoiltge^dat
She bore
it
by the
o'ne"'
now
time)
hi'iiV
ne"
go'iV'sa'
verily,
the
her basket
forehead-strai',
ne
14
the
'ha''gwiV,
it
bread.
O'ne"
Now,
hi'ia"
ontha'hi'ne'
verily,
she traveled
eianoil'die'.
her sait was
onward
rapid.
Hiia"
Not
(it isj
ONONDAGA VKRSION
HEWITT]
g'ait.
It
was
lieve
were
hidy'e
"
tiiid
my
There
I'ivt'i'.
ha\e h)st my wav." At

atterward those who aiiode in the
1
Not hmy
maiden returned.
She
sui'])rised that th(>
liave h>st
to
sui'):)ris('d
thiukiii!^'. vei ily.
that time she started hack.
home
she was
n(>t loiiy Ix't'orc
ri\er she stood,
))esi(le tile
155
Now
way."
siie laid
"'
said;
lie-
husket on the mat, and,
\trv
and again climbed up to the phiee

So soon as she reached it she said: "Oh,
lost my way."
father! I l)rlievi- that
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
moreover, she ayain ran
where lay
tliither
hurial-ease.
th(<
She
maiden.
him CNcry thing.
told
the place where they habitually
She
not lost thy way."

whei'e the I'iver
de'aofini'she'i'
maple log
He said:
gwa"'
\vrrondiefi"ha'
o'ne"'
slu'
was
surprisf*!
ne^'tho'
ge""hio"'hw!i-
there
st'eni-
O'ne'"
Now
lllrre
wa'diediV'nha'
IT lieside
it ri\
its
course
ge"iiio"'hW':lk'da"
iu>"'tlio'
had
river
it
ingly
ilonj;)
along
hast
now-
da'die".
iloats at
Thou
think the distance to thi' ))lace

She replied: ""
seems too shoi't, and that is the reason that think
is
iastuil
it
"A
said:
the river."
<'ros,s
slie
ne"'
stoppcl
tlif
(there).
wa'en'ii"
o'ne"'
hi'ia"
did
believe
now.
venl>.
site
de"aonnis'he"i'
Not
lasted lions:
it
liave lost.
o'ne'"
ne"
now
tin-
tea"
there
wadiondicrrdia"
gwa"'
saie'io""
ne"'
they (m.t were
seem-
the
surprised
ingly
aKain she
returned
"(ie''he'
'
think
it
liiere they
aliide
eksa'go'na".
m.
(is).
ganakda"'ge'
it
^\'a"ahe^l':
She it said:
she
Now"
turned
slie
thefini"'dr'n"
lodge
it
lies
maiden
One'"
wa"giidia"da"do"\"
lost mv wav ntv jierson I."
sruo"k'ii;'i".
hack.
tgiino"'.sa'ie""
the
where
(il i-i
o'ne"'
now
that
(time)
.-Vt
son
Hiia"
Tho"'ge"
wa'g'iidia'da'Mo"".
my way my per-
wiVont'a'sti'ien',
mat on
,,
she her liasket

laid,
ne"'tho'
di"'
moreover
ttiere
Ganio"
tciedfdv'he".
;iL.'ain ^tii-
again she
elimlted
ne"'tho'
So soon
saie;i"'the""
ran,
tliereslie
nofi'we"
the
l!ie]ilaee
ts'a''ho"'sa''ha".
there
where
up
o'ne'"
now
hwa'e'io""
tliere
tc;i"'
"G'ni'ha".
wa'a'hen"':
sin-
it
ease
it
up-lies.
said
''My
ge''he'
father,
il
think
arrived
as
wa'gadiaMtV'do""."
lost my way
(my
the plaee
thou
it
ne"tlio'
tea"'
kind of
(la-nee
"
There wlare they use

it
,,
tlie
where
doildtigtlk'da".""
(here
its
eourse
maiden
earlli is
" Didieia'hiak'tha"
(my person
thinkest.
tge""hio"'hwada'die"
go'na'.
it
litis)
tie-
river has
so
\Va"gadia"da"do""r"
I lost my way
)''"
se"he".
tea"
wliere
it
niio'"h\vendiio"de"'
'What
iiersoni."
noiT'we'
there
" Ho't
'\V:Vhe"'heiT':
He it said
wiVa'hen"'
liirned
slie
it
said,
tea"
-,
the
where
to eross river-
ne"
eksa"-
(hi-
,.
shi-
liai-k .-igaili,"
(iagwe'"'!'
WtVa'hen"':
wa"oiltho'ia.
she
It all (is)
it
Slie
told.
i(
'"
)'hwa''d;V
"It maple
said
ne"'
"
tin-
(is).
gaeii'do'
it
log
floats
tea"
the
wlierc
de".sa,ia"d!'i"'do'".""
thon hast
way
lost thy
(thy person)."
non'we"
deieiaiuak'tha'.""
one
the jtlaee
it
uses to cross
WiX'he'"hefi":
He it said:
river,"
Wa'a'hefi"':
She
it
said
"(ie''he"
"I
it
think
"Hiia"
"Xot
litisi
swiVdji'k
(oo much
do.su-e'"ii:V
near
(it is)
niov'"'
so it
far
is
,.,
COSMOLOGY
IROQUOIAlSr
15()
[ETH. ANN. 21
my
way." At that time he said: ' The place that I had indicated 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
that
lost
soon as thou arrivest at the river, thou shalt cross

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.
Verily,
swift.
.so
and also shalt
it
])ass
There then she placed her basket of bread on her back by means of
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
the forehead strap.
niio
so
we
the
there
ge"he'
lost m.v way

(my jierson).""
there
he
disaefinon'de".
e'.
he""sio"'
ne
gai'hoiinia'"ha
it it
Ilie
Ganio"
.siano'we'
the
cau.ses
thy gait
is
.ô
dofigo''da'
verily
tg'e"'hio"'hwfidu'die'
de"sia"hiak
e"sa-
river has
thou wilt cross
thou
plaee
there
it
it
eonrKe
river
rho''ge"
()''ni
\viltX)asson
hi'ia'
soon
as
winTe
arrivest
the
where
so thy body (is)

magically potent
rapid.
iioil'we''
tea"
nisilia'dat'go"',
the
where*
(it is)
lie
tea"
seemingly
that
tea"
there thou
'I'n o
"Fur
said
it
gW!l
There
na'ie'
the
here
(it is)
Ne"tho"
I it
tea''
causes
wahe"'hefi"
inilieated.
so thou art magical

(hast orenda),
it it
(time)
iewagna'"do"\
place
gai'hoiinifi'iia'
le
that
(it is)
At that
non we
na
its
Tho"ge'
wagadiad:l-'do"'."
tliinli
tile
river has
course,
it
where
distant
I it
tge" ' h io"' h wada' die',
tcii' '
it is
wa'a'hen":
eksa'go'nil'
ne"
At that
also."
the
she
it
G'ni'ha",
"My
said
father.
(time)
'Nio"
wti'ga'deii'dia'."
I
depart."
hawe"'he'io'".
he
'So be
O'ne"Now
is cieail.
Djia'ke"'
ni'ha'weiT
di","
Do thou
more-
take courage,
over,"
it
ne"
so he said
in reply
dondaio"*kwe'ne"''da',
the
gano",sgon'wa'
thence she descended.
it
lodge in
thither again
she went.
10
O'ne'"
Now
goa
ne''tho'
til
o'ha"gwa'
ne
sa
her
ere
the
it
wri'ot1tge"dat.
bread
she bore it liy the forehead-strap oil her back.
Vjasket
11
He'"ge"'djik
o'ne"'
Early in the
now
go'deii'dioiT.
(laiiTgwa"
12
hi'ne'
o'ne'
travel-
now
wa'ofidieiT'ha
she was
gwa"
oiTgwe'
êmingly
man-
surprised
da'hada'dia",
thence
lie
it
lasted
oiitha'she
spoke.
i'ha'do"k:
he kept
" DesdtV'nha"
"
Hodonni"';!a
He .\urora
Borealis
na'ie'
that
(it is)
gothon'de'
she
it
is
Do thou stand
hi'ia".
verily.'
tea"
heard
being
saying:
so (long)
(time)
ing
13
nwa'ofinis'he'
Some
she departed,
morning
the
where
Hiia-'
Not
d:l"deiagoda"'i'.
she did
stoji.
(it is)
thot'hfi".
theneehe
talking.
is
(Tain'gwa"
Somewhat
niio'we"
so
it is
distant
godong()''di'
she passed
<in
ONONDAGA VERSION
HKwiTT]
when she
Oil soiiif (listuncc
heiird unothor
157
talking to her,
iiiun-l)citii;'
was Fire
am thankful that thou hast now again returned home, lujam hungry, desiring to eat food." She did not .stop. It
Dragon of the Storm who was speaking to her. Sometime
after she
was again
.siiyiiiy:
child.
Now.
river.
at the place whci'c peo])le customarily crossed the
at that place, he, the chief himself, stood, desiring to try
"Verily, thou shouldst stop here; verily, thou

She did not stop. She only kept right on,
and, moreover, she at once crossed the river there.
She traveled oti for some time, and when the sun was at yonder
height she was surprised that there was spi-ead out there a large
field.
At that time, verily, she stopped beside the field. Now she
looked, and there in tiie distance she saw a lodge the lodge of the
her mind, saying:
shouldst rest thyself."
he"
o'ne"'
now
stu'
is
it
ofi'gwe"
gothofi'de'
o'ia"
:i'_')iin
it
huartl
"Niiawe"''iirr
"I am tluml^fiil
o'ne'"
now
sliiiul.l
-.lie iliii
(lain'wa'
nwa"onni'she"
tliein'e lie is
Sinnewliat
so ]ont,Mt lasted
sayiiiK:
ge'iie'
litdesire
Hadawine'tha'
He
stop.
o'ne"'
imw
ne"'
na"
Fire-IlraK"n
tlie
tliat
stnrm
Iliat
one
ne"'tho"
noii'we'
O'ne'"
Now
deieia'hia'kthfi".
Iheplaee
one
here
ne"
"'
there atjnin she

stcioii
llie
\\
donsfiiedrr'nlia'
liu.re
talking.
tea''
-^
liiiii;,'ry,
nf
tho'tha".
iie ln'pt
Aksi's,
lam
tliy
parent."
dadeiagoda"'r.
Iliia"
Xottitisl
eat."
am
i'ha'do"k:
is
lit'
tjilkiii^^
goii'ha'wa'.
sa"sio"",
ajâiti tlinii
Iiasl retnnieii,
agadekhoii'nia"."
thence
lleill^
coine)
(sti let it
tho'tha".
iiiiin-
ctlieriiiie
it
Uses
tii
ne"'th()"
ha'o""hwa
ne"'
there
the
he himself
"^
ford stream.
ha'sennowa'nt''"'
ne"'tho'
he'hii'da",
there
there he
lieehief(is)
the
stands,
go"'ha'en"
tohermiiid
eksiVgo'nfi',
she maiden
ne"'
the
he kept
saying:
a'sadonwi'shefi"
hi'iii".""
thou thyself shouldst
verily."
Hiia"
rest
(it is
go'dr'ndiofiiia'die".
she
diii slo]i.
''
dasda"nha";
verily,
'
shonldst
stand:
tlinii
Na'ie"
gefi'gwa"
That
only
'
'^
lit is
iogonda'die"
di"'
without
stopping
moreover
she walked right on,
troiil.le sliinild
i,'ive
iii'ia"
da"deiagoda'i'.
Not
he
desires
'Tiio'ne'"
"Here lit is)
iiia'dt)"k:
li^l.
da'shago'ni-
he'^'he"
he
wa"dieia"hia"k
.she river
ne"'tho'
tea"'
crossed
the
wlierc
there
**
tge"iiio'"hweda'die".
river has
course.
there
it
Gain'gwa"
10
its
nwa'ofinis'he'
Somewhat
so long
it
ofitha'hi'ne'
o'ne"'
di"
si"
gwa"
she travels on
now
moreover
yon
der
seem-
lasted
hegaiiVwa'-hii"
o'nt''""
wtVondit'MT'ha"
there it orb of light

(sun rests
now
she was surprised
gwa"'
ne"'tho'
seem-
thire
ga'hendowa'ue"'.
ga'hendade"''dil"
it
plain
is
spread out
it
plain large
lis
Tho"ge'
i.
I
hendiik'dtV
plain beside
hwa
si-'
yonder
gwa"'
seem-
ingly
ne"'th()'
wa"dieda"'nha".
there
she stood,
tgano"'.sri'ie""
there
it
lodge
lies
tea"
the
where
At that
time)
O'ne"'
Now
hono"'sa'ie""
his lodge lies
12
ingly
o'ne""
now
ne"'tho'
tlieiT
ne"
the
11
ingly
hi'ia"
ga'"
\eiilv
it
wa'oiitgat'she looked
I'A
^^
haVsr'unowa'ne"'.
he chief
(is).
15
IKdQroiAN COSMOLIXiV
1,5S
When
Verily, she -went thithei-.
cliief.
[ETH. ANN. Jl
she arrived there,
slie looived,
and saw ihat it was true that ))eside the lodge stood the tree Tooth,
whose flowers were the source of the -light of the earth tliere present,
and also of the man-beings dwelling- there. Verily, she then entered
Then she looked, and saw that in the middle of the lodge a
the lodge.
mat was spread, and that thereon, moreover, lay the chief. Now, at
that time, she removed her pack-strap burden, and then she also set the
basket Ix'fore him. and then, moreover, she said: '"Thou and I marry."'
and then, moreover, she handed the baslvct to liim. He .said nothing.
When it became night, he .spread a mat for her at the foot of his mat,
and then, moreover, he said: "'Verily, here thou wilt stay overnight."
Moreover, it thus came to pass. Now, verily, they laid their bodies
down and they slept.
Ne"tho'
verily
thitlicr
wrfontgat'liwa'
o'ne"'
niiw
tile
ttiere
tree kind of
siii-h it
ga"he'
true
it is
na'ie"
ne"'
tlmt
is,
deio'hathe'dtfgwl'
that
(it
it
uses
i.s)
gwil"
the
t(
the
it
it
l)esicle
deiawe"'ha''hsl'gi'
tea"'
there
it
full-blown flowers has
ne"'tho'
there
eartli is jiresent,
on o-we
ne"
ena'gee"
gano sgon wa
ne
there she
lodgo
diio"'hwendjiri.'de",
there
thev (indef.
dwell
there
ingly,
h\v:Ve'i(.)'
it
where
ne"th<)'
ne"'
o"'
seem-
the
gano"'sak'da'
the
\vhere
the
wliere
tin-
ne"'tho*
tea"'
eaiiseit to be
light
it ti>
tea"
tree
sttmris
it
lit is)
na'ie"
hwae'io"'
tluTe sIk'
arrived
do'ge"s
ne''tho'
nwa"gaerido"'de"",
Timtli
it
ne"tho'
Ne*'
The
sluMvriU.
<lu' Inulcefl
U)io"'dja"
ne"'
heiagawe'noiT.
hi'iiV
Tliere
O'ne"-
man-
the
hi'itV
Xiw
vt-rily
bting.
O'ne"
Now
lodge in
WiVontg-ii'thwa'
iie^'tho'
thtTf
.'^he it ,'înv
eiiterud
(leo-an(>'"'8h(
tea''
tho
it
o-anak'do"
]i('''tho"
loflKf ci-nter of
tliere
it
wlirri;
is
ne
ba'sefinowa'ne"'.
he chief
the
(is).
(he great-named).
she him set basket
iilsn
o'ne'
no\v
o'ne'"
now
h(i\''
o'nr'"
11
di"
moreover
wiVo^'gak
n(.i\v
it
beeamt.'
imw
now
inort-
liur
mat
nignt
siMage'"hen\
12
feet lie,
e"senno""hwet.""
13
thon wilt stay over
o'ne"'
now
Ne"'tli
Thus
w;i"hondia"dage"'hen",
they their bodies laid down
(to sleep),
sliu
it
Iliia"
wa"honna"'galv
they went
to sleep,
said:
.ste""'
Nut
any-
(it is)
lliing
sjtread
tea''
Ilie
wlien-
night."
11
removed her
Ik-
o'ne"*
fore-
''Wa'oilginiak'
'
W(^ two marry."
(.tver
wa'shago'so'^has
he for
lay
ht.'!id-btind
wjVhonwiVa'.set'hris.
she him lianded l>asket.
(Vne'"
1h'
w;Vontge^da'''sui\
df wa a'hen"
o'ne"'
.
10
hendfi'gir
over
At that
ilimui
for,
dr'
norc-
tliere
spread
Tho""'g'o'
wtVhonwa'aSsaien'Mias,
(/'nf
no^'tho
mat (bed)
de'ha'wefi'.
lit- it
non'we'
said.
Ne'
The
hiVdeMiiV-
Ne"'
160
IROQtroiAN CU3M0L0GY
lETH. ANN. 21
and now, verily, .she was naked. She .soaked the corn, and .she
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
self,
also
At
cooked."
that time
he arose to a standing position, and also

set it on yonder side.
At that time he
removed the pot, and also

said: " Do thou sit here."
Now he went forward, and, taking uji the

he took the bread therefrom, out of her basket. At that time
liasket,
dawi"da''sia".
o'ne""
wa
o'ne"'
now
di''
tea"'
where
it is
it is
hi'isV
ne"'tho'
now
verily
there
Ne^tho'
ne"
na'ie'
There
the
that
stirred.
it
o'ne"'
hi'ia"
hiiiV
gat'ka
now
verily
not
(His)
anywhere
suffering,
eiadi"ge'.
O'ne"'
Now
her body on.
mush
gwa
is
so
the
it is
where
ne
now
the
so
it is
it is
the
.shieldinjj
it it is
otgc""i'
ni'io't
thus
ne"
da'detga'de'
tea"
oVlai"ht'''"'
pliiin
it is
hot
the
where
Gain'gwa' nwa'onnis'he' o'ne"'

Some
spattering.
o ne
seem-
ue"tho'
di"
moreover
wasdjisgwadoii'gwas.
it
tea"
ni'io't
(it is)
goe"'hia'ge"',
is
terrifying
wii"edji,sgon'nia\
she mush made.
interruption
she
also
deiodeno"'hia-
on
it tire
o'ne"'
deiagowen'ie'.
she
o"nr,
where
up-boiling.
without
it is
odjisda"ge'
the
up
soakert,
w;Vethe'tchi'''sa'
she meal finished
also
tea"
she had set kettle
Heiotgonda"gwi'
o"m\
poiindeii
it
gona'dja"h!i'
the
diiowiia"he"s,
ni''di"
Hence
she
She the corn
fully iiiikt'd.
In
wa"ethe"d:'i"
also
moreover
shu
verily
o"nr.
ene"'ho'ha'e'
she the corn washed
W:Vene"'hanawe""da',
go'nesda'go"'.
hi'ia"
now
(time)
so
it
ha'sennowa'ne"'
he chief
she was surprised
"O'ne"'
"Now
wa'he"'herr':
he
is
it
wa'ondieiT'ha''
now
lasted
said:
hi'ia'
verily
ingly
WiVgadjis'gwaik
10
11
12
it
mush
is
cooked
tea"
sadji.sgofi'ni'."
the
thou mush art
where
making."
Tho"ge'
o'ne"'
dofida'ha-
that
(time)
now
thence he
,^t
diV'nha",
wa'hana dja'hii'gWiV
o''iir,
si"
iiritse,
he kettle removed
also,
yonder
o"ni'.
Tho"ge'
o'ne"'
also.
At that
now
wa"he"'hen":
he
it
said;
hagwa'di'
side of
"Tho'ne"'
Here
13
ha'den'dia
he departed,
her basket in
it
set
O'ne"'
Now
do thou seat
thyself."
wa thaa',sa"gwa\
goYi'siigofi'wa'
14
he
.sadieii"."
(time)
wa
wa"ha'ie""
it
he basket took up
wadri"gwir.
it
had been
contained.
wsVha'ha'gwada"gwa''
he bread took out of
Tho"ge'
o'ne"'
At that
(time)
now
it
ha'weiT:
he
it
has
said:
ne"
the
''O'ne"'
"Now
ONONDAGA VKRSION
HEWITT]
!<'>!
many. \'ci-ily. so it seems, thou wi'rt

""Nnw, thou and
Hithei'to, no one from anywhere has lieen ahle to do it."
it.
Now, at that tim(> he shouted, sayiny: "My slaves, ye two doo-s. do
It is neeessary for me that ye two sliouid lick
ve two coiue hither.
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
So now, they two ari-i\ed at the place
color and terrifying;- in size.
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.
lie .said:
able to do
Wa'sgwe'nia'
wa'onginia'khe'.
them ami
Thnu wast
inarrv.
Hiia"
nige'dche"".
hi'ia'
fnrsooth
vurily
In
al)li.-
is it.
ilo it
de'agogwe'nion'
OIK-
has hern
any-
(it is)
where
nwa'onnis'he"."
tc:i"'
so limu'
thi-
al)l<. I(
gat'ka'
Not
it
"*
Itas lasted."
uilere
iloil
Tho"'ge'
wa"tho"liene"da'
o'ne"'
imw
Al that time
ne"''sho""
he
dji'Mia',
slaves.
he
hither
tlieiiee
it saiil:
..,
'^
r)ewagado"'hweridiio'nd<s
donde'sne'.
g:i't'"
'ioLjs.
"Agetche"My several
w:l"he'"hen"':
eall.-d .il.nid
do ye
II
is
iieeessar\ t" ine
twtieiime.
aetchika'ncnt
tho'nc""
ye two her should
here
slu-
WiVontgafhwa"
it
il
theliee
Ilie\- (z.
has fallen
lier
owii'he'sdo'go""
two
it
white Jiure
it
ne''tho"
wa'tgni'io""
there
they two arri\'ed
they
(z.)
ittwnlicked
it
(are)
she
aliid'-s.
ni'io't
so
there
the
eia'di''ge'''sho"'.
Na'ie'
ne''
her borly on aloiiK.
That
the
ga'en'wa".
it
the
wlrero
lheir(z.)two
loiifiues on
o'ne"'
di"'
(lagatkwe"'so-
now
moreo\er
thenee it blood
oozed out
wa"tgnika'n("nt
they
the plaoi-
(z.
eia"di"ge"sho"'.
two lieked
li.r
body on alons.
Na'ie"
That
(it
ne"'
eksa"go'n;V
the
she maiden
godat"nigo""li;'fni"'dP,
she has
(is)
fortilietl
hiiu"'
her mind.
w;rtgni''s;V
So soon as
they
two
(z.)
o'ne'"
ne"'
the
T)ow
it.
ha'o""hw:l"
he
hiln.self
1**
is)
da"driiondo""tka".
thence she slioidd
not
Hineh.
lit is)
(xanio"'
gni'na'si"ge',
So
(is).
nofi'we'
tea"'
plnrally
êrily
I)a',
roUKdi luirk
where
don'nion'
now
lii'ia'
Iiere
all
tea"'
it is
(J
o'ne'"'
O'ne'"
Now
(it is)
ne"'th()"
So
]ar.L,ê.
e''dr'rr.
the plaee
the
gagwe'gi"
w:Vtgnika'nt>nt
two
non'we*
tea"'
\\
are in kind
Da',
degnigowa'iu''"".
tlu-y (z.
terrifyiiii;
is
\iTily
ies
d('iodeno""hiani''di"
<lo<,'s
lii'lfi"
Now
tha'tgniia"do"'d('""
sueli tlieir z. two IkkI-
(is|
ealau- iortli
dji'difr
O'nt''"'
iteratively."
dagniiag("'""'nh!r
saw
on
ijiush
abides
lic'li
she
godji.sgwa'hi".so"".''
i''dt"'n"
w;"i"tha''gwa"
he
it
look
lip
ne",
the
13
tinislu-d
Oirwe'"'sa"
it
o''hn;'("
sunflower
it
oil
na'ie'
tliat
(it is)
lil
KTii
o:^
11
di"'
moreover
ne"'
Ilie
wa'has'dtV
he
it
nsi'd
wa''shago'hno"ga"k.
he her skin smeareil.
l"i
162
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
As .soon a.s he had tini.shed this ta.sk he said:

do thou aoain dress thyself." Now she redressed herself 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
he anointed her body.
"Now,
verily,
wa"haiennenda"'nha'
Ganio''
So soon as
In-
verily
o'ne"-
The
time
wa"o"'gak
again she herself

rearranged.
de'ha'si'dage''hen"
tea"'
became
it
two
the
dark
ne"'tho'
his feet lie
there
wliere
wa'shago"so'"has.
Ne"'tho'
de'gni"
he for her a mat spread.
There
two
wa"dienno"'hwe't.
tliey
tea"
wa"hodi'he""'nh:r
the
it
Nii'ie"
ne"
That
the
two stayed over

night.
(it is)
became
ser sa
saio
she herself
agrain
dressed
Ne"
it
hi'ia'
"Now
sriio"sen'nia'
thy.self
dress."
three
O'ne"
lie it said:
O'ne"'
sasadia'dawi''da'. "
again do thou
wa"he"'hen"
task completed
day became
for
(it is)
o'ne""
wa"he"'hen"'
now
them
he
it
said
where
ne"'
'
iia
'sennowa
ne
he chief
the
O'ne"-
e"tca'den'dia".
Now
is:
Ne"'tlK)'
again thon wilt
he"tche"'
There
there again
thouwiltgo
depart.
tea"
non we
the
tlie
place
where
go"a"'.sa'
S her basket
there he uses
ne"'
eksa"go'na'
the
she
(is)
it
to
keep meat,
maiden
ne"'tho
there
na'ie'
ne"
tiiat
the
ga'wa'haniioii'do"'.
11
12
13
it
meat hangs
ne"
he (the) basket took up
the
plurally.
tcisdirthien"ha'
O'ne"'
Now
o'wa'hiithe
nhwa"he"'
non we'
tea"'
thither he
the
went
where
tlie
ha'diio'wa"hage'
every
it
number
(it is)
10
wa"tha"a'sa"'gwa"
departed."
ni'ha'wa'hiiiendak'hwa',
9
O'ne"'
Xnw
nidisa'deii'diofi'."
there whence thou hast
hi'ia"
ne"'tho'
verily
tlwrc
meat
(in
is
place
ne"'tho'
there
in
kind)
wa'tha"gwa"
he
it
tiiok
up
ne"'
tho
ONONDAGA
HEWITT]
VERsÎoN
l(i3
it.
At that time iir said: "Xowtlinu iiuist ayain depart. i)i)
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
In so far as that thiny is concerned, that is
that whieh is ealled corn.
what man-))einys will ne.xt in time live upon. This kind of thingwill 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
tilled
not.
departed.
Now
again, as she
she lanird a man-lieing talking, saying;
ti'a\'ele<l.
"Come, do thou stand." She did not stand. It was Aurora Borealis
who was talking to her. She traveled on for sonic time, when she again
nwa'howak'drr
ifi'ke"',
it
many
so
said,
i;.
o'ne""
ha*'.sa"
now
not lu-forc
shook
In- it
Tho"'oe'
w-a"ha'a''seik.
ho
1^
At that
liaskt-t tilled.
Itimo)
wa"he"'herf':
ho
it
()'ne"'
e"tcii"den'dia'.
"Xow
said;
aj;,'ain
".V-'gwi"
di"
d(^"sda''nha'
liuitnot
inoro-
thou wilt stand
IIkhi wilt
tea"'
niio'we"
liciothtrhi'iioiT.
tluToitis
IhithiT it path has

euurse.
the
where
distatit
tea"'
ne"'tho'
the
di"'
ne"'
inoriii\er
the
ne"'
o'nt"'""
ne"'tho"
the
now
there
(">"shei:itho'i(''""
e"'hoil.sgwa'hi''n'gwa'ho"'
roof.s
it
they
where
e"gadeiTnie"'da"
will be-
will
(in.
'
that
Ge""dii'k
By and hy
have lodges
on("'"'iia"
the
il.',,rn
Na'ie"
gaia'dji".
it is
ealled.
eome night
na"'
ne"'
o""'k("'""
that
the
that
next in
time
one
will
remain
will use to live
nen'ge"'
the
tllis
w;'i"thi"i";Vs;i''gwa"
he (thel hasket
it
ne"'
ofi'gwe".
the
inan-heing.
ne"'
That
the
(it is)
that
matter will
It
lie
kind
W!'i"ht''""h("'n"'
he
to.,k n]i
it
Tho''ge'
nofiwa"ho''d<"'"'.""
one
said
tho''ge'
go'den'diofi".
at that
she departed.
time
r.f
thing."
that
.At
o^'ni":
"M)'!)!"'""
hi'ia"
also:
".Vow
verilv
eon-
o'nt''""
now
time
a"satge"d!it.""
tliiai slioul.ist
hear
it
he"'
tea"'
the
she travels
where
onward
iiia'do"k:
'
Hau",
"Come,
oiTthtrhi'iie"
o'nt'^""
now
nt>"'tho"
there
He
.\iirora
Borealis
de.sda"'nha'.""
d.i tlaai
gothoiTde"
she
it
heard
on'gwe',
a
man-
12
being
stand."
saying:
Hodonni"'a'
-|
12.
again
lie kejit
??
Nrov
O'nt"'"'
'
E"ioi'hwada'die'
un thy hack hy the

forehead strap."
O'ne'"
Now
'^
tiluiint;
ne"
e'Vaiefi'dak
it
('"iagon"he"'gwik
they
tlli'
severally.
ne"'
send
ne"'
nfi'ie"
loiIi.'e .ai
hodino""sriien'do"".
the
severally
e"io"'gak
it
the
where
arri\e,
(it isi
tea"'
hark
tliey (m.) will reinipve the
lie-
'
toil
tea"'
there thou
gano"'sa"'ge"
tie"'
they will nndci tliem

severally
ilt
he"''sio"",
^\'itt
i"'"iega"tciongwa'"lio""
all
thcai tljoni
dwell
gagwe'gi"
it
That
tit is)
there they m.
uhere
it
Xa'ie'
thadina'gee"
there
-^
over
d.-;i;irl.
Hiia"
da"deiagoda"'i-.
Not
she did stop.
13
(it is)
na'ie"
that
(it is)
thot'htl".
thenee he
speaking.
is
(TtiiiTgwtV
Some (time)
nwa'onni'she"
so (long)
la.sted
it
ontluiiii'ne"
she travels
onward
l-i
164
IROQ0OIAN COSMOLOGY
heard
lnun-l)('ill^ talkino-.
;i
thou hast
voi'ily.
She did not
cat food."
am
stop.
had
slie
erf)ssed the river,
thou stand.
desire
is
coiicerned,
and there again, beside the
thou and
was
it
Now, she again arrived
to her.
Now. moreover, she heard again
stood.
Now,
.-^tand.
]My ehild. I desire to
huiio-ry.
so far as he
Jii
White Fire Dragon who was talking

where
Verily, do thou
sayiiio-:
home.
r(>turiied
[eth. ann. 21
man -being
river, she
"Do
saying:
should converse together."
She
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
1
did not stop.
returned."
o'ne"'
he"
now
MKiuii
tiiat
It
am
She. the elder one, spoke, saying: ""I
gothoil'de'.
she
" Desda"nha'
i'ha'do"k:
lu'aril
it
lie
"
kept
Do thou
thankful that
hi'ia
stand,
O'ne"'
Now,
verily.
saying:
Agsi's"
sa"sio"".
hi'ia"
verily,
iiKain
thou
HiitV
she did
lit
desire
i^ry,
dadeiagoda"'!'.
Not
should
foort
Ga'ha^sendie'tha"
(it
ne"
n:V'
in
tliat
thence
litis)
tlie
tliat
that
kind
one
istalkin^.
deiagoia'hia 'gp,
she river crossed,
white
ge"'hio"'hwak'da".
it
lie
ne"tho"
there
O'ne'"
df
he"
Now,
more-
again
river heside.
thus his body
ne"'tho"
sfiie'io'"
there
again she
arrived
tea"
the
where
he"
don.saieda'nha'
ne"
again
there again she
the
stt
"-
ni'haisVdo"-
ii.si
(is)
O'ne"^
Now
tho'thtV.
the place
it
thv parent."
easts tire)
na'ie"
nofi'we'
lam
eat,
ow:fhe"'sd:f
Fire-Dragon
stanil,
(itisi
de""
agadekhon'nia".
ge'he"'
:un hun-
hast rettirned.
gothoiTde'
she
it
>od
ne"
on'o-we',
the
uiau-be-
heard
over,
"Desdu"nhu".
i'ha'do"k:
t
he kept
ing
Dewagado'^hwendjion'iijks
Do thou stand.
It
me
is
dtieditha'cn'."
necessarv to
thou should con-
saying:
verse."
Hiia"
H
dadeiagoda"!^.
Xot
na'.sennowa'ne"'
He
shediil stand.
chief
ne"
the
that
is
(it is)
he'ha'da,
.'
he''he"
there he
he
stands,
tea"
give trouble
river crossed
o'hwff'da"
the
it
maple
where
ne"
11
o'ne"^
now
the
goilda'die"
12
right
on
nfi'ie""
lo
tea"
non'we"
the
the place
wa'aiieii":
she
it
said:
it
gokstt'-rr'tV
o'ne"'
she elder one
now
sky center
(is)
(noontide)
diiago'den'dio'".
eiti'daher body
thence she de-
'
where
parted,
\vciit
honsaie'io"'.
Ganio"
lodge in
there again .she

reentered.
So soon
"Agno"ha".
o'ne"'
"My mother.
now
ne"
the
drueweriiiitgt"'""nha"
thence .she word spoke
ne"''
this
wa'a'heii":
she
wa'onthe'.she
it .said:
her
burden laid
as
(is)
li
she
gae""hia"he'"
,Iu.st
gano"sgon'w!l'
it
wa'-
At once
Agwtl's
log
there again she

arrived
ne"
Gofidadie"
floats.
honsfue'Io""
the
down
it
there
to.
gaen'do".
"
ne"tho'
thai
..lie
de"sluigo"nigo'"hri'en".
he her mind will
lii'ia"
virily,
desires,
dieia'"hiak
\{\
it
iia"
.sagio"'."
again I have
returned."
Ne"
The
" Niiawe""ha'
' am thankful
I
ONiiNDAOA VEKSION
iiEHiTTi
thou
Thru
lui^t urrivi'd in iii-acc.""
'Yo
must
.severally
roof.s
Tilere
\()ur Indies.
t'l'dlll
the muidcii uyaiii spoke and said;
jireiiarations
iuai<e
05
ail
is
se\-erally
liy
the
reiunxiiiu'
al)undauee of meal and
roi'n
it hecomes nii;lit. liy and l>y.""

once went to tiie jthiee where lay the liufialcase of her dead father, and n<i\v. moreover, she ae-ain elimlied up
.Vs soon as shi' reaehed thi' place, she said: ""Oh. my father, I
there.
coiuiny. as aniuials do eome. w lien
iilso
And
time she
at that
at
ha\e now retuiMU'd home." lie said, in I'eiilyine-: 'How fared it

Was he willine- to do \t'." She said: "" He was willine." Now. ayain,
he s))okt>. 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
the orenda of
nti'eet
whom some
Wfll
tile
O'ne""
Nnw
\\a"sio""."
tliou liast
(it is)
where
trieda'ilia"
"
>
e iiark rni.f will t;)k<-
(z.
tie"'
It is
()"wa'"ha",
aliundaiit
o'ne'"
i;'e"'dii'k
huh
hy and hy
tin-
it
will
ne"'tho'
die"'
iihwa"'e""
tea"'
tllither.slie
tlie
went
where
there
now
was.
it
df
o'ne'"
j)-e"''ha",
now
she
it
o'ne"'"ha"
AI that
itimel
it
ease
i><)'ni"h;"r-
the
her father
thither atrain she
lie
o'nt"'""
now
Jly fath.'r.
'
How
W:l"hokaie"'iia".""
He was willini;."
" Niiawe"'ii;V
"
am
Hatc'e-\vi',
answeretl:
Xow
then'
slie
arriv.-.l
as
Xi"ha'wt''rr
Thenee he it
sjigio""'."'
aKain
have
Uie
di"'
oitT'ne'
on"
ne"'
it is
[iroha-
the
K'10.1
hly
lii'ia"
Ireeanse
verily,
hiia"'
not
(it is)
ne"'
the
such
tooth
it
?Ie chief
tree kind of
lis);
horiwanii*do""'kh\va"."'
they
it
stt"-"'"
anythinK
Ha'sefinowa'ue""
nwa"gaeiido"'de"":
djti'
Wa"a-hi''n"':
it
said:
he
it
"aid:
'"
moreover
(toomneh)
iien'ge'"
'
wa"b("'""lu^n"':
thenee he word spoke
That
swa'djik'
""
She
drtii!iw(''nnitgt'''""'nh;'l"
Na'ie"
litis)
thisone
wa"hokriit">"'4ia-kh(->'"'
he was willing, was he'.'"
iiKain
the
where
sai'l
:'
where
da',
he"'
tea"'
wa'.su-we'iiia"
nie-e"'khi"''"'.
A\'e"sw;tdii;i"sliwiios'thon wast ahhit would seem.
It prospers your
pi.
to do it
does it not forsooth).
fortune.
tea"'
thankful
is it,
O'nt''""
''
hwa"e'io"'
So soon
retnriied."
diVhai'hwasa'ywa":
atonee
ne"'
(hmio"'
honsaieir'tht''"'.
elinil.ed.
'
u'onda-
up-lies
there
said:
._>
aNd.
o'ne""
now
'rh(>''e-e-
uu-
there
(T'lii".
itf.ini
tya"ho"'.s;i'ii;i'
Iheplaee
(i"ni"ha"'
wa'aiien"':
o'nt'"'
non'we'
ne"tho"
moreover
h.
nif,'ht."
it
ih.'
wlji-n-
meat.
t''"io"'o-ak.""
areeomin';
tea"'
i-rV
itllllaily
Odo'hen'do""
.s"wano""sriien'do"".
ye Iodides have pliirally.
lisi
e"swase'wrrhefi'i;-wa'"lio""
well
.she iiijiidi-ii
tin-
spoke
Pj"swadoo-e,"s'da"
" Ye it will prepure
it saifl:
dao'ofi'ne'
theneethey
and
i'ksa"e(>'ii;\-
nt.'"'
i\^n\n she
iu-ri\'t'(l."
wa'a'hefi"':
she
iunnuiie to maede jioteiu-e, that nothine- can
is
'liief-whodias-tlie-standing--tree-ealled-'rooth,
Hediokls-the-earth."
eall
sken'no""
tea"'
use to designate him."
lisl
na'ie"
that
goiidadie"'
at
onee
hoii.sa'sa"dt''n'dia".
hence aK'ain thou
1'
shonldst depart,
nonwiVho"d(''"*
kind of
ne"'
the
thins.'
de'hona'go'wii.s
it alfeet.s him (he is
immune to orenda)
ne"'
the
Ilothi'-he"
Hehasa.
na'ie'
ne"'
Ono"'-
that
the
II
slandiiiK tree
lit is)
1 -^
ne*'
o'dia'k
H:io'"hw("'ndji;iwa"';-i-
the
.some
lle-earthdiolds
'
'>
"t
.,
utisj
166
IKOQUOIAN COSMOLOGY
At
time
that
[ETH. ANN. 21
who dwelt
there undid their lodtres by

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
removing the
Tho"ge'
all
tho.se
from
all .severally.
o'ne"'
ne"
hadina'gee"
gagwe'gi'
wa"hadiga tcia"ho""
now
the
they (m. hire

dwelling
it all
thev (m.) them undid
roof.s
At that
time
they
the
111.
where
they
pliirally lodges
hi'ia
lie"
Now
verily
the
e
gagwe'gp.
bark roofs removed
it all.
o'ne""
iHiw
wa"o"'gak,
it
became
ganio"
wa"dwa'.sondaienda 'nha"
so soon
H.-^
hofina
o'ne"'
now
ne*'
m.
phirally
nijL^ht,
the
have,
O'ne
plurnlly
wa"honsgwsi''hengwa''ho""
hodino^'saieri'do"",
tea"'
tlu-y
one'"'h;r
it
corn
wrrhonnrr'tiiik.
they im.
slepl.
No''
Tlif
o'ne"' wfro'he"''nhiV
now
it day became
wfrhontii'at'hwjV,
they
(iii.) it
luoke'i
wiVhathey
ONONDAGA VERSION
HEWITT)
who \V!is her fonsdi't. Now. verily, in

turn Wiis surprisod to sco her return
the chief notiet^d
ao'iiin,
maiden, his spouse,
him he
I'oferciicc to
lionn'.
seemingly
tliat
A\'lien
was
it
that,
day after day and
considered the matter. The conditions wei-c

Icnow what thing was the cause that it [Ids
niglit after night,
lie still
such that he did not

spouse's condition] was thus, so he merely marveled that
come
It
iiimseif in
heeanie duy
it
appejired that the life of the
it
Thus
jiad eiianged."
167
had thus
it
to pass.
certain,
is
said, that
is
it
formed
it
two
there wliere tliev
itself
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
which she gave
to
ne"
ne"
ha'seiinowa'ne"'
the
111'
c'hiof is
gado'ge"'
tliu
it is
na"'
the
that
Tliat
hu'o"iiwa"
ii""'ke"'
The
o'ne"'
now
wa'ne""
o'ne""
m.w
day bn-ainr
il
iie"'tho"
sciitis
tigo'n'he"
she
tlie
where
ni'io't
.so it is
ni'io't
There
so
not
slit-
"
lie
o'ne""
now
tea''
the
o'ia'
is
il
he'na'.
]S'e''tho'
the
his
spouse.
There
he
also
ho't
eottsidering.
is
it
iionw;i"lio"'de""
what
it
**
de'hoia'dowe"di'.
o"'iii'
ll!i.'lit
"i
other
ivliere
ne''
wa'sondade'nio"'
-^
ha'seiino-
the
aien'ii'
de"hono"''ilo""
knows
In'
hiia"'
it is
again
slie
iii.^ht al'ter
saie'io"'.
ne''
maiden
da\- after da\-
vrrily
eksa'go'na"
tlie
wendade'nio"'
the
w here
Ne''tho'
ne''
is
hi'ia"
rutnriiod.
ncticril
il
iineWciulil
lliinU
lllr
living
tea''
In-
wlieiT
tea"'
it is
imw
wa'iiatdo'o-a'
tea"
ni'io't
lllrre
llli'
wliiT-'
so
o'ne'"
sn-iiiiiitrly
wa'oi)e""'iiha"
tc;i"'
l-hirl'i-
ni'io't
gwa"'
siiri'risfii
turn
<nic'
Ne''
was
lit.'
twn
HIT Mile.
wa"liadien'"iia"
next in
lie liiuisrli
tlipy (in.
that he [her
O'ne"'
Xow
de'hia'di".
ctTtaiii
pllll-i-
ne"'
from the time
.Vnd since then,
birth.
kind of
'*
dfuoi"tln-nee
ttiiii.L,'
it is
(it isi
hwa"'khe"
ni'io't,
n(>"'tho'
tea"'
reason
there
llie
so
it
tea"'
so
gfii'hwado'gt''"'.
There
it
is
ia'ke"*,
definite
it
matter,
hiiadon'ie"s
ne"'
the
w here
they two (111.

hreathed
tho
ek.siVgo'na',
na'ie"
at
i"*
il
hreath
na'ie"
is
it
dtigai'hon'nia"
thenee
verily
it
ne''
she
the
eksa"go'na'.
k.sa"tlai(''nda"'nha".
po.ssessed of a eliild
(gave hirth toil).
Tile expression ' life has
Na'ie"
ne"'
That
the
ehanged
"
is
she
it
ne"
eaii,i;hl
tlie
it is
other one
tea''
,ga'e'
the
hither
inva"awe""iia"
so it came to
o'ia"
the
(it isi
where
(it isi
wa'eie'na"
tea"'
That
lis)
IH
toi.-ellier
vorilv
where
Na'ie"
sheliiaideii.
where
thev eoiiversed
]1
matter
eaiised
ago'n'he"
de'hodi'tha"
the
hi'ia"
ilmt
lis,
(
hi'ia"
tea"'
formed
where
aonwi''s;i"
(it isi
is liviiiK
itself
it
that
(is),
wa'wadon'nia"
is
said.
tea"'
<t
he matter inarvels
i-anie to
pass.
Ne"tho'
the
is
it
where
tea"'
it
iioi'hwane'ha'gwas
only
that
ii\\a"awe"'"ha'.
the
she
inaiden
gen'gwa"
na'ie"
is,
^vhere
ne"'
na"'
di"'
wa"ago-
the
that
ihat
moreover
heeame
one
she
daga''hawi''da"
thenee
1'-
jiass
it it
eiiiidoye d usually as a eiipheniisni for "
is
tea''
here
ithetinie)
13
the
where
pregnant."
14
IROQUOIAN COSMOLOGY
ic.s
spouse)
lot niiin-lx'iny.s
here on the
i>'o
will continue to he; this will
it
Ix^ its
nuuuiev
eartli. the
This
IxMiiys are paired has transforuied itself.
manner
ANN.
[ETII.
is
of
21
in -which nian-
manner in which
being done, whereby
the
be possible for the nian-lteing-s dwelling- on the earth to produce 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 offwill
it
spring here on the earth.

Thus it was that, without interruption, it became more and more
At that time the
evident that the maiden would give Itirth to a child.
chief became convinced of it, and he said: "'What is the matter that
Verily, thou art about to have a child.
Never,
thv life has changed
moreover, have thou and I shared the same mat. I believe that it is
Dost thou thyself
not I who is the cause that thy life has changed.
'.
o"'hwendjia"ge'
niga'ha'wf
bore
(the time)
there
it it
he them
there
the
where
(its
its
kind of doing
method
Tho'ne'
iiria
Here
verily
mnn-
man-
the
ne"
that
the
e"gagwe'nia
it
(it is)
ne"griienno"'de"k,
such its method of
being done will be.
it
Ne"tho'
gwa
they dwell.
There
seem-
on gwe
ne
they will produce

oliwaehiras (families)
the
nwaawe""'ha"
o
too
so
ne"
the
to
pass
tea"
their bodies shared

its fate
the
nw:Vgriieruio"de"'
such its manner of
where
being done became
de"gonthwtidji'ia k
they
the
will produe
(z.
ohwachiras
I
so
henee
it is
gowiiiiendtVnhtr
tho'ne"
the
here
it is
the
ne"
noticed
ho chief
earth
is
present.
tea"
e"ia-
the
she
where
do'ê"s
now
he
(is),
di":
he
'
Ho't
"What
more-
it said,
w;i'-
true
it is
wa'he"^hen''
ha^sennowa'ne"',
the
it
At that
(time)
(is)
hatdo'ka"
0 hwendjia'de'.
'
daiota'e""i"ha'die"
it became more and
more manifest
nneeasing
ek.sfr^'o'na".
.she maiden.
ne''
have a child
ne
heioto-oii (Ur nvi"
ni lo't
There
it
came
it
wtVodiiaVladiio'as
Xe"tho'
111
where
it all
where
will
the
being
g-agwe'gi'
they (z.
animals,
tea"
tea"
man-
the
ingly
gofidi'io"
the
will eontinue to be,
so
ena'gee'.
on
ne"
them places
together
e"ionthwadjien'ni'
will l.r nble

to do it
o"'hwefidji!Vge'
ne"
o ne
neîo^'dik.
ne.xt in
time
na'ie'
lie
where
of aetiun)
Iteing.
eartti
on o-we
the
wa'shagoiine'ge"'
tca"
nie'aienno''de"'
tea"
itself elnillged
it
ne
go
let
being
deiotde'nion'
it
wa'shagot'gii'k
earth on
it
over:
nonwa''ho"de"'
kind
11
tea"
ni'io't
of thing
.so
Saksti'daienda"se'
12 Thon art abont to have
13
il
think
where
otlier
hi'itV.
verily.
Thou
it
ni'io't
so
it
i"
hiia"'
not
(it is)
(am)
knowest, dost
thou
de'geii"
ne"
it is
(he
son",
who
(it is),
tea"
moreover
ni'io't
the
it is
where
other
i'sT"
the
thou?"
thou art
di''
ever
ne''
so'n'he"^
the
where
hwen'do"
Hiia''
Not
tea''
i.s
(it is)
Senno"^'do"^khe"^'
14
Ul
it is
a child
Ue'he"
the
it is
so
it is
Hiia'
ste*^''
Not
anything
(it is)
living?
de'ofigiaJi'di'.
thou I have hiin
together.
tea"
so'n'he".
the
thou art
where
living.
de'ago'nio'o"'.she it
under-
<>N()NDA(iA
HEWITT]
kiuiw
who
it
is'."
She
(lid
not
IW
VKKSION
midcrstaud the
iinMuniij;'
of
what he
.said.
Now.
at that time, the ciiief heyaii to he
she hers(dt'
now heeame aware
said. addrcssinL;' the ehief
the matter, as
did not
m ike
my
life at
any reply.
"'
:
ill.
lielieve that there is,
the preseiit time
Not
Suddeiily,
that hei' life had ehanued.
is
it
seems,
Then she
perhaps, soniethini;-
not at
all
pleasant."
Inntr thereafter she ayaiii said:
1I<'
"".My
So it eonthoughts are not at all pleasant." .Vgain he said nothiny.

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<l more evidrnt that sh(>
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
TROQUOXAN COSMOLOGY
170
my
perhaps, that
l)ud_v
i.s
are not at
no doubt
that. seemint;ly. somethino- is
One would
pleasant.
the thoui;hts of
think that there can
t)e
about to happen, because my

Again he said nothing-. When it
so exceedingly unpleasant."
is
lit'e
And
this condition.
in
my mind
all
[eth. ann, 21
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. Sometime 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 manbeing 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"'
so
giaVli^'ge'.
my body on,
ne''
ni'io't
liere
Hit-
it is
ne"
na'ie"
hi'ia"
o-"nii'o""ha"s'e"
my mind on
the
tliat
not
"
(it is)
de'genno"'d<>n'ni<>"k
skeiTiio"*
peaceful
am
(it is)
(Tfii'hwado'g'e"*"
tliinking repoatodly','
matter certain
It
aiefi'ir
(is)
it
swad]ik'
niiawe"*'se\
something
so
going to
happen.
because
it is
Hiia"
go'n'he'."
am living."
he''
again
Not
(it is)
o'ne"'
(it is)
he
tlierc
de'haVeii*.
Ne"
he
The
has said.
she
still
it
comes
to
wrrhoniiiVjâk.
so
it is
where
now
iie"
ntV
the
that
that
she maiden
one
(i-î
what
it
kind
<>f
hiiiV
ekstVs^'o'nfi'
nonwa''ho"de""
lio't
not
niiawe'^'se'
thing
so
about to
it is
happen
is)
Gain'o-wa'
ne"tho'
iiwa'oruii'she'
Some
other
in'io''t
o'ne"''
So,
N'nw
her body on.
it is
Da'.
O'ne'''
understand
eiaVU"t>e\
ni'io'*t
o'iti'
the
became
it
sleep.
^ tea"
wivo^'gak
o'ne"'
now
they (m.) went to
de'aiao-o'nio-o"Miuiendu"iih:V
^ M^'su""
the
night
thinking repeatedly.
i<
tea"
where
anything
it
ingly
pleasant
it is
ste""
hrMlni)"vlon'nio"k.
ne"th(>*
hi' iff
ingly
tliey im.) laid their several

txidies di>wn.
verily
verily
not
wa'hondia'dage''hen\
hi'ia'
now
exceed-
seem-
de'awentga'de'
biia"
de"'oi''
gwa"
ste""'
seems
{it is)
lasted
.so it
there
(time)
o'ne'"
ne"
now
the
ha'sennowa'ne"*
\va'he"'hen":
da'hada'dia*.
sn
10
it is
it is
'
mat-
ter of fact
arrive
11
se"
''E"ie'io"'
She will
he chief
eksa'a".
na'ie*
ne"
na'ie'
de"she'-
she child
that
the
that
wilt tliou
snie"nha\
Gode^sno'we'
She grows rapidly
^'->
de'aâ'wefr
she
tea"
hiiiV
the
where
(I
This
(itisi
(it is)
df,
Gaende*'.so""k
eia'dji'."
more
It-wind-goes-plnrally
(Gusts-of-wind)
(is),
over.
anything
it
said
ne"
the
eksa'g'o'na'
she maiden
nil'ie'
(it is
de'au'o'nioxV'iiaiendjVT
she
it
understood
ne"
the
she
Hiia"
Not
is
named."
ne"
(it is)
daioi'hwa"khe'
thf
tliat
(is)
not
said:
it
a manbeing,
care well for
ste""
lie
on'^we'.
her.
-'*^
thence he spoke.
(is)
thence
it is
reawm
nonwaiio^'de"'
kind
of thing
o'eil'dtl'
it
means
(it is)
name Zephyrs merely approximates
the
meaning
of the original, ivhich signifies the
springtide zephyrs that sometimes take the form of small whirlwinds or eddies of
warm air.
warm
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 ajâin took it up therefrom.
Sometini(> aftei'ward the chief became aware that he lieyan to !>
His sutt'ering became moie and more severe. All the persons
ill.
There hi' lay, and sang.
dwelling' in the village came to visit him.
saying: '-Ye nmst pull up this stan<lirig tree that is called Tooth.
The earth will he torn open, and there beside the abyss ye must lay
me down. And, moreover, there where my head lies, there must sit
my sj)ousc." That is what he. the Anci(>nt One, sang. Then the manbeings dwelling there became aware that their chief was ill.
\
172
IROQITOIAN COSM<)LOGY
Now,
vt'rily, all
'Jl
The}' (luestioneil him repeat-
to visit him.
(unio
[ETH. ANN.
Word, what
was needful
him, what kind of thing, seemingly, he expected through a dream.
Thus, day after day, it continued that they sought to tind his ^\'ord.
divine his
edl}', scckiiiy to
thing, seemingly,
foi-
After
the female man-being child was of fair size.
tim(>
then able to run about from place to place.

they kept on seeking to divine his Word.
But
it
She was
thus continued that
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
He who
chief."
is called Aurora Borealis said this.

And when he
what manner of thing his soul craved, the chief was
told the chief
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
o-agwpVi*
hi'ia'
they (m.)
ste""
thej-his Wc.nl seok tn
any-
si'eiii-
tliiiig
ingly
divine*
jion'niks,
so
gain'gwa'
5
niia'gir
somewliat
so she
large
site
is
tiling
tiling
o'he"''sefik.
day nftur day,
it is
hotg'aie""'di'.
Ne"tho'
he desires through
a dream.
There
gwa'
Dieii'diiV
After
!i
seem-
while.
eksa'a"',
she ehild.
O'ne""
Now
hadegiiie'i"
so
hence
it is
honwawenni"saks.
unceasing
it is
they his ^\ord seek
"
t<p
gwa'
.\ftera while
seem-
o'ne"'
now
wahe.""heii":
he
it
said;
"O'ne"'
"Now
o'ne"-
wah()nwawennowe""nha
he person
one is
now
he his word divined,
bofi"
1
he our chief
hen''.
10
Na'ie'
That
said.
He
is)."
his. ordure'.s.
they (m,
Word have found
lie
him
na"'
designate him
thereby
)
wa'hoiiwatho'ie"'
now
the
hoiiwanirdo""khw;r
,\urora Borealis
o'ne"'
ne"'
personper.sonnlly
Hodonni"'a'
shedwa'.seii'no"'."
wa'he'dawennowe""nhri"
ni''a'
prob-
ablv
divine.
shaia"'dat
ingly,
there
it is sufficient
hegagonda''gwi"
ni'io't
ne"'tho'
just
(is)
ahout.
DieiT'hri'
necussarv
ingly,
tlie
There
runs
(if
ne"'
Ne"'tho
edilk'he's.
kiinl
they seek his Wonl

repeatedly
it is
tif
ingly
honwawenni"saks
ni'io't
knv\
noriwa'ho''de""
seem-
iinylliihg
de'hodo"'hwend-
noiiwadio"'de"'
ste""'
lor liim.
Thc-y ]iim question
visit
têverally.
hofiwawenni"saks
Hon\va'hen'do"k
hadigwa'thwfi.s.
vcrilv
told
ne"'
the
(it is)
tea"'
11
nonwa'ho"'de""
tile
kind of
tiling
wadikljis'tha"
it it
ne"'
craves
hothwa'
the
liis
soul
where
non'nia".
1-2
]ileased.
Na'ie"
Tliat
ne"'
o'ne'
wa"honwawt''nnowe""nlia
the
now
he his Word divined
(it is)
"
13
11
Nri'ie"-khe"''
iwa'do"'
it it
says
ne"'
the
.sada'a"shw-a"
thy dream luck)
i
nfi'it
that
it
direful
(is)
ne"
the
ONONDAGA VEKSION
HEWITT]
dirt'ful
And
moreover,
yi't.
not certain
is
it
173
this
tiiat
wiiat tiiy
is
may haxc seen thy standing tree, Tootii as

soul ciax'i's; that its
order
that the eartli Itc^ torn open, and that
to kind, pulled up, in
ahyss
that
i)ierecs the eartli. and. moreover, that there
there be an
beside the abyss one shall lay thee, and at thy head thy spouse shall
be si'ated with her leys hanyini;' down into the abyss." At that time
Now, verily, the whol(> matter
the ehiet' said: "Ku"." I am thaid'.t'ull
has been fultilled by thy divininy my Word."
During this time [the duration of the dream t'east|. a larj^'e body of
He. th(> Deer, paida visit there, lie.
man-beings.'' paid a visit there.
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
eyes
Na'ie"
df
ne"'
Thiit
liiorc-
Ihc
tit isi
oviT
satliwa'i'.
ih.I
I
i^
It
tlmt
its
sadT'iido'da"
ne"'
thou thyself fee
the
iii;iltcr ciTtîiii
two eyes
ne"'
sh(. 111.
fjilk-11
iiti
wadadjTs'tha'
na'ie"
it
lli.-il
(it
liavu
(itisi
it
I
tlaioga'hif'ik
na'ie"
tliy MjiU.
de'oi'hwado'ge""
hiia"'
iilic sIii.ilI.1
where
it
illfioth
Mli-ll it
tree
i-.l
killil of,
hiist set for
it
itself
earth shoiiM eailse to
Ka'ie"
ne"'
That
(it
the
aio'sade"''ha"
it cave shouM
come to he
tcjipe
ne"'tho'
df
there
more-
di"'
tea"'
moreover
the
o'sadage"'hia'da"
there
where
ne"'
severally
the
th\"
lies
it
cave edse of
list it i,'arth
wa"he""lien"':
ne"'tho''
there
liegagwe'gi"
ne"'
the
lit all
ne"'
That
the
it envi.'
in
Tho''ge'
ne"'
At that
the
time)
Xiiawe""iia''.
f
tea"'
the
where
Na'ie"
there
one."
Kn'.
trale-i tierce.
there tln'V thee will
dedjia'di'.""
one Ihiai are
" Ku"'.
heilsai'l:
shouhl
he"iesenda'gan"
o'stidiigon'wa"
ne"'tlio'
scalp
halti,'
it is
thelleeitis
reason
lay
hesno"'hii'ie""
don'nio"k
entirely
diioi'"hwa"
th;it
lia"ilaiao""hwei~idjiot1go'"da".
owr
i--
tin-
na'ie"
tit i^
awado"'hwen(liiadet'ha"
ne"'
itpmot
stainliiii,' tiei-
nwa"gaendo"de"'.
ono"'dja"
tin-
agaendoda'gwe"k
tin-
tht-
ne"'
.nivi'^
i^
tea"
'
it
am
thankful.
(.)'ne."'
Now
hi'ia"
verilv
wa"sgwawr'nnowe"''nha".""
}e my Word have divineil."
ha'de"iago"si"ile""just her two feet \vill
ha'sennowa'ne'"
he chief
(is|
wa"gai"hwaiei"'kh(>"
it
matter
is
fnltiUeil
lEOQUOIAN COSMOLOGY
174
Bear, also paid a
lie, the
chief.
And
\isit.
[eth.
Now, he
visit.
also, the
axn.21
Beaver, paid
he, the Wiud-who-inoves-aboiit-from-plaee-to-place, paid
And now, also, he, the Daylight, paid a visit. Now she
Night, the Thick Night, paid a visit.
Now also she, the
a visit also.
also, the
Star, jiaid
And,
visit.
Now,
visit.
Now,
she, the Corn, paid a visit.
Now,
also,
Light-orb [the sun] paid a
also, he, the
Now,
too, the Water-ot'-springs, she paid a visit.
Bean, paid a
visit.
Now,
also, she, the
Sun-
she, the Squash, paid a visit.
Now,
flower, paid a visit.
also,
also, she, the
Fire Dragon with the body of
also, the
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.
1
o"nr
O'ne'"
Now
visitffl
wahagwat'hwa
Nagaia'gi'
Beavi/r
alsu
(there).
o"'ni"
ItWind
also
wa'hagwat'liwa".
he
Goes About
wa'hagwat'hwa'.
Light
O'ne""
Now
hevisiteil
(there).
Day
soiida'igi'
wa"egwat'hwa\
Blaek
Darkness
she visited
O'ne"'
Now
she visited
ne"'
HaVleio'-
also
the
It
the
Deioda'-
A'soiT'he',
It
tr'ni"
ne"
also
the
o"nr
tea"'
also
the
Night,
It
Odjisdano'''gwa'
It
Star
It
Orb of
the
where
Water
(there).
tea"
That
too
wa'egwat'hwa'.
Corn
she
O'ne"'
Now
she visited
he visited
Light (Sun)
wa'egwat'hwti'.
o"'
Onf'""hri'
vi.sited
o"ni'
0's;rhe"(l:i"
It Bean
ne''
the
also
(there).
O'ne""
Now
o'^ni"
ne"
also
the
wtl'egwat'she visited
(there).
O'ne""
Now
Iiwa".
.
(there).
o''ni'
ne"
also
the
0"hnio""'sa'
It
wa ecrwat'hwa".
()"'ni'
lie"
also
the
Oii'wt''>""sa'
It
Sqnash
She
waegwat'hwa'.
SiniHower
O'ne"'
Now
'^
'.'
(.spot)
wa'hagwat'hwa'.
Cxaa^'gWil"
(Taiine'go'
It Embedded
Na'ie'
It
ne*'
also
where
litis)
o''nr
O'ne""
Now
(there).
t!
o^'ni"
(therej.
waegwat'hwiV.
5
O'ne""
Now
visitu'i
(there).
hat'hek
The
where
(tlierei.
Gaen'de's
of
Tea''
visited
lie
O'ne""
Now
she visited
visited
there).
o"ni'
Ga'ha'sen-
also
It
(there).
owa'ht^'sdo'go"'
die'tha
lU
Fire-dragon
it
such his Iwidv kind
11
Ga"stawe""sa'
thr
als.j
It
wa'hagwat'hwa.
Kattle
O'ne"'
Now
hevisiteil
(there).
ol'dsl
(is)
ne"
o"ni'
wahagwafhwa.
ni"haia'do"de""
white pure
O'ne"'
Now
he visited
o-'ni"
also
ne''
the
(there).
Hadawiiie'tha'
12
wa'hagwat'hw:!'.
He (Red) Meteor
he
vi.sited
O'ne""
Now
o^'ni"
al.so
Daga'shwi-
ne"'
the
It
ne"da'
-J
wa'hagwat'hwa'.
.>
iO
he
I
he visited
(there).
O'ne""
Now
o"ni'
ne"
also
the
Mania 'de""P-o'nri'
^
He
(3reat Turtle
there).
wti'hagwat'hwa.
1-4
vi.sited
Spring
Wind
(there).
O'ne""
Now
o"'ni'
also
ne"
the
Skwft'ic""
otter
wa'hagwat'hwa'.
he visited
(therej.
IIXONDAGA VEKSKtN
HEWITT]
Now,
visit.
ii
al.so,
Now,
vi.sit.
Now,
a visit.
paid a
all
the
lie.
^Moreover,
all
theinsehcs, that ])roduce themselves,
l)y
the animals, and, next to them,
is.
things, of every species,
alô.
Yellowhainnier. jwid
also, he. tlie
he, the ^ledieine, paid a visit.
also,
things that are piodueiHl

that
Now,
Uuciv, paid a visit.
tlic
lie,
Water, paid
Fre.sh
175
small animals, the tlying
tlic
Now, sometime afterward,

And. verily, he it was who
visit.
Aurora Borealis, paid a visit.

\'erily, he .said: "'The great standing
divined the A\'ord of the chief.
And wherever it has a root
tree, the Tooth, must he uprooted.
there severally they nmst stand, and th(>y must severally lay hold of
he, the
.\nd jnst then, ami not before, shall they \>v alile
each several root.
The earth will he torn open. Moi'eover,
to uproot the standing tree.
And there, heside th(> abyss, they
all persons nmst look therein.
ne
O'ne"Now
O'ne""
wa'hagwat'hwa'.
rha'hion'ni"
\Vi)lf
tin;
o^'ni"
X"\v
visitf'i
li.'
(tlKTCl.
wa'hagwat'lnva".
fSo'wek
ne"'
Duck
the
C)'ne"'
ne
o''ni"
Now
lie visitei
Ills.
)"hni''ganos
Ihe
Fresh Water
(there).
wa'hagwat'hwa'.
O'ne"'
Now
l)e\isiteil
(there
O'ne."'
ne
o^'iif
Velh.w-
lie Vi-ite,l
hamiiur
I.
o''n"r
ne
;llsci
till
Now
wa'haywat'hwa'.
(iwe"''gwe""'
the
:llsi.
Ono"'gWil"teha"
n
(there
'a'haa'wat'liwa"
Medieiiie
<
I.
iiigwe'gi'
It nil
lie Vi-ilr.l
(trirrel.
dr
ne
mo
morethe
over
ov
ne
that
(it is|
they
ne''
gofidi'de"',
the
they (z. lly

haljitualh,
are
every they
specie.siii
gwil"'tho"
that
next ill
order
(it is)
(z.
some
ne"'
it
hi'ia'
That
\erilv
".
(7-.) aresmall
animals ^hirds)
wa'goiidigwat'hwa'.
they
it all
(z.) vi'sited
(there).
wa'hagwat'hwa'
o ne
lasted
That
!(.'
his w..|-d divi
luia
the
he
lie
Ono''dja'.
it
it
nproote)!
tree standing great
the
It
Na'ie'
ne''
That
th..
Tooth.
there
it
ne"tlio
roofs project
dr"ii;idida"'nha',
they
there*
(in.
(111.
ne"'
each
e"'hadiendoda'gwa'.
it
root
is
one.
O'ne"'
Now
de""liadiie-
ha''sa'
e"'hadigwe'nia"
just then,
-not liefore)
they (m.) will he

ahle to do it
E"wado"'liweiidjiadet'hri'.
they (m.) tree will
It
(iproot.
Gagwe'gi'
earth will open
itself
It all
riiiighly.
he"ioritg;it'hwa".
hence
will
u
12
'j.hirally
djokde'hat'sho"'.
the'
it
the
theyim.)wil]
will stand
stand.
i>liirally
nau""ho"'
tcti''
where
(it is)
niiokde'hade'nio"'
the
place
ihere
he
K"gaendoda'It tree will he

10
said:
(is)
iie"tho'
Ha'
th.'
wa'he"'h(''rr':
verily
gii'he'gowa'ne"'
the
lay hold of
till
n(>
(it is)
ne
non'we"
ne''
he visited
(low
\va"honwawr'nnow(''""'nha'
ne
Na'ie'
(is).
gwe
pro-
(it is)
seiinowa'nt
chief
grows
(it
there),
Na'ie'
.\nrora
Borealis.
it
gondiio"sho""'ii'
number,
so (long)
He
has
it
they
(time)
Hodonni'a'
itself).
the'
gagwe'gi'
are
nwa'onni'she
gaiiTgw;!"
has ^rown
na'ie"
nhwa'diiodi'se'iige',
O'ne""
Now
(7..
ariimals.
wadon'ni-
oiladon'ni",
it
prudueed
gondi'io".
the
dtiees
ne
the
of thiiii;
kiiiil
ingly
na'ic"
itself),
nonwtrtio dc
seem-
aiiythiiiu
that
a'*ha,
gwa
st('>""'
one look.
0"sadagti""hi;i'da"
It abys-s
edge of
ne''tho'
there
di"
moo-
18
over
he"iesr'nhence one
15
thee will
IKOQUOIAN COSMOLOGY
176
must
[ETH. AKN.
'Jl
Now, moreover,
there at thj' head she with wliom thou

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
liiy
thee.
must
dost ahi(h'
sit
O'ne""
da'gan",
non we
tea"'
di"'
uiorf'vcr
lay,
go'dak
ye two abide
tlu-
there
o'sadagon'wa
(lesni"'den'',
sit
nisno
the
place
tin-
it
abyss
h;i le
will
jnst her
ill
ha'seiinowane"
he chief
the
\-erih'
she
two
feet will
severally hang."
ne"'
hi'ia'
Now
e"iet-
tliere
h;Vde"iago'si"de""dorinio'"-
together,
O'ne'
ne"'tho'
tliy sraij.
lies
ni'hii'weii':
"'Ku".
niia-
* Kir'.
theiiee he
(is)
am
rei'lied:
we
na
O'ne"
Now
w;rsgwt~''riiiowt'''""'iih;"i".
thou niv wortl hast divined.
thankful
w:i iitiriiwait matter

has been
iei"'khe"."
fnlHllerl."
Ne"th(
niiawe
hi'iiV
There
verilv
so
it
ne"'
it
toot
tea"
(a"he
(he
wln-re
O'ne"
Now
it
ena'gee"
the
tbev dwell
lie
his lodge beside it
th.
stands
tea''
they (m.) tree

uprooted
honu""sa'kdn
lie"'
tree
hodiendodti'gwe"'
the
where
to pass
Ono^'djil"
tea"'
the
eaiiie
ne"'tho'
it
hegatgat'liw;
thither let me
there
look
awe"'-ha"
10
eame
thu
pai^s
\\
it
iiumbLT
tliitlier
i;.!
ne*'
he'ntV
her a^lrJressed
thr
his
.spouse
h(''"diatgat'hwrt"
lliitlier we two will
lie''
over,
dashuo'fi'o"'
to lier
Kiive
lie it
purposeof
much
it)
nwa"-
There
so
it
ena'gee"
ne*'tho'
they(indef-)
there
(many)
dwell
ha'.seiinowane"".
he chief
the
tea'
the
^vherc
wa"he"iien"':
wa"-
lisi
o'sa'ele'
it
abyss
the
Thou
ni
the
too
E"\sa''gwas
Thou
thyself
wilt
one'" ha*.
eoni,
ne
wilt bear oit
the
"sheiiVde"'tliuu
thy back'
Ijrest'iit.
it
O'ne"'
" Now
said:
I)t^"'.sadak.sa'di''"
is
<.;usis-(i|"-\viii(h
ne"
it
we
7A'i>hyrs.
15 more
it is
ne
he
(.Taoride".so"k.
the
li"
(for the
Ne"'tho'
(time)
.shagawe"'"'ha8
iiuwa"
(is).
gawei'ha'die'
in.
ni'io""
the
o'ne"
now
At that
Idokud.
12
tea"
^^here
Tho^'ge'
they (m.)
abyss
it
fxhiiusted their
\\iK're
hwrrhont^'ut'hwtV.
11
the
here
hw:Vhodi"h('"'ii-
tea"'
to
o'sadagon'wa'.
tea"'
senuowa ne
onecame desirintrit
liitherone
(they) came
where
ne"'tho'
the
he chief
da'ie""
there
all
lia
til.
ne"'
wrap
'iV'se'"
thri'e
her per.ôn
wilt bear
e"'satdoge"'8drr."
thou thyself wilt
make
O'ne"'
Now
ready."
niiono"ivwe"''irio'e%
so it ear is lu uumluT,
na''ie
that
(it is)
ONONDAGA VERSION
HEWITT]
177
fawn, and now. moreover, he .said:

have for provision." Now lie also liroke off three
She put them into
fagots of wood, which, moreover, he gave to her.
her bosom, under hergarments. Then, veril}', they went thither to the
They arrived at the spot where the earth was torn up, and then
place.
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
Now, at that time he upraised liimaby.ss, and there his spouse sat.
Then she did
self, and said: ^ Do thou look hence into the aby.ss."
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
oi'dcr, the dried uieat of the .spotted
"This ye two
ill
o'wa'hat'he"'.
tcisda'thien"a'
gwa"'tho.
next
will
spotted fawn
or-
it
meat dry
it .said:
over
"Na'ie'
eMjadenna"da'.'"
nefi'ge"'
(it
thi.s
'
three
Her bosom
in
hi'itV
verily,
arrived
where
it
nhe^honne'iion".
thither they (ni.)
there
wa'orrdien"
hi'ia'
he
it
mV
Ne''tho'
the
the place
wa'dioridno""de"'do"''gw;V
ne"
she hung her legs thereby
the
it
O'ne"'
Now
ne
heiagono"'de"'don'nio"k.
abyss in
o'sadagon'wa'
it
her leg
tliitlier
hence he
his eyes
has fixed on it
ne'
na'
etgo'dii"
ne"
he'nii'.
the
that
that
she sat
the
his
wife.
one
wahe"'hen":
he
"
"
it .said:
ne"
ha'de'haga''h:r
abyss in
one
said:
tea" noii'we"
down
she sat
wa'he"'-
o'ne"'
now
roughly opened,
is
is
hanging
o'sa-
the
that
severally.
that
where
There
it
ne"tho'
There,
o'sadagoii'wa'
in.
earth
Ne^'tho"
.sadieiT'."
do thoti sit
down."
sttndered.
to her,
iodo"iiwendjiadetha'en',
the place
odo"'hwendjiiiV<|i'.
over
Ena'si
went.
noiTwe'
"Tho'ne"'
dagoii'wa'
it is
Now.
the
is
(fuel).
O'ne"'
tea''
he iteratively
brr>ke them'
also
na'ie' di"' shago'wi'.

tliat
more- lie gave Uhem
thither she theni

slipped.
They two (m.)
earth
woo<l
it
heiago'se"'"'di"
WiVhni'io"'
heii":
oiefi'da",
the
it
gwagon'wa'
abyss
ne"
wood sticks
are in number
so
wa'thfUir'kho"'
o'ni'
provisions."
niioko"'kho"'nage'
'a"se"*
O'ne"'
Now
ye two will take for
one
i?)
it
he
mort-
der,
"That
W!rhe"'hen'':
di"
o'ne"
now
(is),
Hwa satgat'hwa'
ha'sennowa'ne"",
he chief
the
O'ne""
Now
it
there
he himself raised
time
np
abvss in."
wa'hatgetc'gwa'
at that
o'sadagoii'wa'."
Hence do thou look
ne^'tho'
(is),
tho"ge"
O'ne"'
Now
10
dondfiie'ir
just
she did
11
It
ne"
ne
goieiT'sa'
Wiro"'tco"hik
this
the
her robe
she took it in
her mouth
di"
o'.sadage"'hiada"sho"'
moreover
it
tcii'k'da
forward
abyss edge of
along
it
hwsVofitgat'hwa'.
hence she
looke<i.
tea"
the
where
wa'eienauiTgwa",
she
laid hold of
severally,
it
Wa'he"'hen":
He
it
said;
deionda'kse',
she bore
it
on
Ne"thoThere
o'ne"'
now
di"
wadion-
moreover
she bent
"Otge""i"
"Itisplain
i"sowii"
it
(isi
much
'21
ETH 03-
-1-2
12
lier liack.
13
IROQUOIAN COSMOLOGY
178
[ETH. A.NS. 21
thou bend much and plainly over." So tshe did do thu.s. As soon
as she bent forward very much he seized the nape of her neck and
pushed her into the abj'ss. Verily, now at that time she fell down
Now, veril}', the man-being child and the man-being mother"
thence.
When she arrived on earth, the child was
of it became one again.
At that time the chief himself arose and said, moreover:
again born.
"Now, verily, I have become myself again; I am well again. Now,
moreover, do ye again set up the tree."
And the chief was jealous, and that was the cause that he became
ill.
He was jealous of Aurora Borealis, and, in the next place, of the
Fire Dragon with the pure white body. This latter gave him much
mental trouble during the time that he, the chief, whom some call
He-holds-the-earth, was married.
hwadesattca'k'da'
1
0'ne'
Now
hence do thou bend
ne"'tho"
nwa eie
there
thus she
now
she bent forward
ne
wa'haie'na"
o'ne"'
he
o'sadagoiTwil'.
tcia'e"'
shoved
her
it
O'ne"'
i Now
its
abyss
took hold
it
the
verilv
O'ne"Now
mother.
again she
born
much
hwa'shago'
her nape of Ibe
hence he
tea"
e'io'"
ne"
the
she
arrived
the
he chief
Tho^'ge'
At that
time
again
.sa'hatge'^'^ha'
again he arose
hi'ia\
am
O'lie"""
Xow
*rily.
well.
Na'ie'
ne''
That
the
df
eksa'a"'
the
she child
ne
lie"
he became
the
11
moreover
du ye reset
he
13
he"
now
again
ha'o"'hwa
ne"
he himself
the
it
said:
O'ne"'
" Now
tree."
naie
ho'ga"he"i
he
(is)
gai'honui:i''h;V
that
jealous
is
Na'ie'
ne'
That
the
ill.
gwa'tho'
le
Bore-
that
next in
alis,
(it is)
order
body
kind of.
so his
o ue
wa'he"he5":
di"
now
it it
ho'ga'ha'sek'
he him
causes
(is)
the
It
Fire-dragon
wa"th(
ne
next in
order
the
tea"
he gave trotible to the
the
where
nwiVonni'she'
so
iealdus
it
ne"
Hodoii-
tlie
He Aurora
'
Ga'ha'seiidie'tha'
that
de'ha"nioo"'ha"ha'
mind
ne
na'ie'
lit is)
is
of
(it is)
na
ni'hrii;Vdo"dc'",
li'
the
sadjiiendo'de''*
moreover
where
ni a
ne
(it is)
wa'hono'^'hwak'de'"
tea"
down.
111
also
the
(it is)
10
earth on
now
o'ne"'
ha'sennowa'ne"'
he chief
ne"
it
she child.
lis)
thence her body
o"'hwendjia'ge'
eksiV'a'.
(is)
diiagoia'de""!'
fell
the
is
saga' do"'
8
verily
oe''
haSseiinowa'ne"'
7
hi'ia'
that
(time)
.\t
where
saioiina'giit
Tho"ge'
in.
sowa
It (is)
neck ou
hii'dofisagiadies'da'
just again they two fz.
became commingled
hi'ia'
ono"ha\
5
So soon
e'se'da^'ge'
of
Ganio"
did.
forward."'
wa'dionttca"'kd;V
a
it
lasted
ow;i'he",sdo'go"
it
white pure
Hadawine'tha
He
Ke.l Meteor.
(is)
Na'ie'
That
(it is)
o'ne"
now
tea"
wa'thadane'ge""
the
he was married
where
long
ne" ha'seiinowa'ne"'. Hao"'hwendjiawa"gi' o'dia"k hon\vana'do""khwa'.
14
the
he chief
(is).
He-it-earth-holds
some
(persons)
tliey
him designate
thereby.
ONONDAGA
HEWITTJ
179
VEKSI()N
So now, verily, her ))od3' coutinued to full. Her ImrIv was falling
some time before it eiiieru'cd. Now, she was surprised, seeuiinoly,
She looked, and there
that there was light below, of a blue eolor.
seemed to be a lake at the spot toward whieh she was falling,''. Thei'o
was nowhere any earth. There she saw many ducks on the lake [seaj,
whereon they, being waterfowl of all their kinds, Moated severally
Without interruption thel)ody of the womau-beino- continued
about.
to fall.
Now,
'
at that time the waterfowl, called the
Loon shouted,
saying:
Do
ye look, a woman-being is coming in the depths of the water,

her body is floating up hither." They said: " Verily, it is even so."
Now, verily, in a short time the waterfowl [duck] cidled Bittern
[\A'hose eyes-are-ever-gazing-upward], said: " It is true that ye believe
that her Itody
is
floating
Da',
o'ne"'
hi'ia"
So,
u^J^y,
verily.
nwiroiini'she'
so it long
lasted
she was surprised
up from the
hwa'eia'dofi'die'
thittiLT
her bodv
dejjths of the water.
ne"'
agoii'gwe".
Do
ye,
ClaiiTgwa'
IBOQUOIAN COSMOLOGY
180
however,
upward."
lo(jk
" Verily,
we do;"
All looked upward, and
They next
true."
is
it
of the persons
Oii(
all, moreover,
" "What manner of thing
.said:
"
.said:
let
us
At
the earth on
iiis
back
seemingly: "
.said:
will be able to bear,
means of the forehead pack strap." All said,

bear the earth \}y means of the forereplied: "Let us just try; it seems best."
l)y
be
I shall
Loon
that time the
who
seek to find someone
tirst
said:
shall
seems, then, that there nuist
It
be land in the depths of the water."
"Moreover,
[ETH. ANN. 21
al)le to
head pack strap." He

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
Then he, the Carapace, the Great Turtle,
attempt. All failed to do it.
He'tge""
thither do ve look."
gagwe'gp
they (m.)
Ho't
gwa^'tho':
said
kind
thither they (m.)

looked.
"Do'ge"s
It is
'
of thing
They
verilv.
we
wo will
Wahenni'hen"
hi'ia."
true
He
do?"
it
it
said
WiVhe"'hen"
ne"dwaie'ir r'
noiiwa'ho^'de"''
'What
next in order;
it
hwiVhontgafhwa'
It all
wa'hennl'hefi":
di"
moreover
all
it
Gagwe'gi'
hwa'tciatgafhwa'."
high
I'p
it
ne"
said
the
(is it)
shaia
" Diio""hwendjia'de
'dtida'':
he one person
"There
it
earth
so
gon wa
''
Tho"ge'
water in?"
WiVhe"'hefi
he
that
.\t
it
ganoiiwa-
the
is it
it
must
"
ne"
nige"-khe""
present
is
it
ne"
Ha'ho'we"':
"Na'ie'
the
Loon:
"That
said
(time)
dwadiee"'''dii'
us
let
it first
do.
.son'
nonwa'ho"de"'
e"'hagwe'nia'
seek
who
kind of person
he will be able
us
it
do"'hwendjiage"dat."
let
it
us
Ganio"
he
baek on
to
do
thasgwe'nia"."
13
thou
it
art
able
ne
wtVhodino'we"'.
thev
it
**I
"Gwa"
said
"Just.
gi"she"'
I
it
bulk large
da'hadiee""da'
he
think
O'ne"'
failed to do.
was
hwa'hondawe"hat
thither they (m.)
is
it
got
upon
\vrrhonowie'''diV
Hiia"
ste""
verily
he sank into the
Not
water.
(itis)
anything
WiVhefini'herr'
Thev
that
one.
it
said
"Hiia"
ste""
"Not
anything
(it is)
hoiinatga'de'
No-
first
hi'ia'
niV.
the
that
wa'hoiide'nien'de'".
they (m.)
they (m.) are
it
attempted.
Gagwe'gi'
It all
numerous
to do."
11
said:
as
was able
it
it
iawe'dowa'ne"'
So soon
attempted to do.
de'hogwe'nioiT
12
He
Otter
h:Vnowa"ge'
his
it
Wahe"'hen":
Skwa'ie"
it try.
where
11
they
will
"I"
(is)
dwade'nien'de"'."
he
whole
it
he
wa'hefini'hen":
<^li
wtX'hade'nien'de"'
the
just
ingly
e"'ha-
(by means of the forehead strap)."
perhaps,
(I think)
tea"
10
thigagwe'gi"
e"gado"'hwendjiage"dat."
I will b-ar the earth
my baek
will be able
to do it
tri'she""
Gwa''
Seem-
bear earth on his baek by

of the forehead strap."
means
e"kgwe'niii'
di"
moreover
it is
dwe"sak
let
depths of
(not)
be,
Tho"ge'
.\t
that
time
o'lie"'
now
ne"
the
Hania'de"'go'na',
He
Turtle Great,
(is)
Ha'no'wii',
He Carapace
(is)
81
1'-'^'
UNUNDAOA VERSION
j.,v,TT]
Then, verily
large
Next in turn, let .ne u.uke the uttempt."

He was able to be^r them al on hi.
back.
bulk of them mounted on hi.s
He it is who will be able to bear the earth on
ba'k Then thev .aid:
- Do ye go to seek earth in
Now, at that time, they said:
his back."
of them who were not
many
There were
the depths of the water."
'
.aid-
seems that he. the MusknU also

Muskthe ground thence.
get
He was able to
dead,
rose
he
again,
up
came
he
Wli...
earth.
11 to obtain earth.
the attempt.
made
rat
After a while
is
he who found
it
and earth was also
hldino- earth in his paws,
his
in
Now
the carapace of the Turtle.
They
mouth
their chief said:
plaeed^ll of it upon
Now a large
work.
-Do ve hurrv, and hasten yourselves in your depths of the wat^r.
the
into
dive
to
,nm,b;M- of muskrats continued
placed the earth on the
they floated to the surface, they
As
fast as
he
it
"I
I
said:
thither they (m.)gotupon
bv the forehead
bnlk large
At that
time
now
forehead strap."
(swesak'ha'
(do ye
;ou,se:l
go
it
Oiinatga'de'
hUa"
They (flare
numerous
not
o'ne-
^Zt
now
-he
to
they
it
he
it
were able
ne
culd
HeMnskrat
now
also
ne"
(n,
the
He Muskra.
it
he eame up dead,
floated
ha'sago.Vwa'
o-'nf
mouth
also
his
ground,
they (m.) laid
"Tciasno'we'^
it.
O'ne"'
Now
ne"
Diefi-ha"
^.
Af.erâ
'
wtTha'he-dahe fund Kmnnd.

_
it floated
again >fl,f?t
habitually
that
^,,
O'ne"'
Now
,.waio"de""ha-."
do ye work._
niio'sno'we
soitisrapid
so
ii i, rapi i
,t
depths
-v
ga nowa ge
,
it
-,
carapace on
litis)
plural, which follows

a dual form employed in the place of a
form used for a plural.
it
ot
water
in.
r-l
he
hadi
1
they (m.) are

laying the
in parentheses,
ganonwagon â
So soon as
(iagwe'gi'
he said:
mtiskrat
na'ie^
walie-hen":
they (mO .^>ntinued

to div<
swe"da gaa-'gwa
;>;;- nit
honna-done"hwi-
Ganio'^
attempted to do.
,t
-;;-;r<^;:^V'"
hano'gie"
( is
(is)
6 This is a dual
,.
their chief
,,
Û earthy
wadak'he\
do ye hurry yourselves
o-e-dio'gowa'ne"'
persons
""tbodyff
,,,
honwa-se,rno-
the
deswa nowaia'he""ha'
two make
DO yehaste,
i.s
in
-i
ho-tciagwe nonni
hawe-heio-ha'die\
wahadi"herr.
ga'nowa'ge'
^t carapace on
he
Hanogie-'
o'he-'da",
it
'ê
Again
"
.V,.^.',1.5'
<^'
thither he earth
(ground) fetehed.
do
,;x,-;Vlnn'
wahadene.ide
hwaha-he-da'gwa-.
'
hfi'die'
.,
they earth Ket.
o"ni
Vj^\^
a'hadihe-da'gwa
do
the
water depths in
o'ne^
Saweiidaga-'gwa
This
_,
Hano-gie^'
was able
to
to
ttC,,'
/.
it sai<l
ne"
the
i.
,'im
large
they
,,
de-hodigwe'nion'
wahagwe'nia-
tcen'nr.
.,, _
wa hemu hen
ganonwagon wa
ne"
?)
e'-hagwe'nia'
ne"
(it is)
gwa'
K^gwegi"
î
o'ne"'
".o^Xr'
-Na'ie'
Tho-'ge'
the
he will hear earth on the baek by
That
strap.
e-hado-hwendjiage-'dat."
sak'ha"'
verily
Wahagwe-nia
(is,.
wa-heiioi-hen-':
O'ne-
w^hal!^'^?
hi'ia'
S'-'
attempt
^
to do.-
turn
it
O'ne"'
me
it
let
.v- ..j^..
iawe^dowa'nc"-.
hwa'hondawe-hat'
Sie'
agade'nieii'de"'."
o""ke'"
next in
"ex,m
I"
wii''he'"hen''
^*
IROQrOIAN COSMOLOGY
182
back of the Turtle.
Sometimo thoreafter
Now,
covering- the carapace with earth.
[ETH. ANN. 21
then, verily, the}' finished

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
Moreover, the carapace had
woman-l)eiug there on the carapace.
now grown much in size. Now, moreover, they said: "Now, verily,
we
ha.s
are pleased tliat we have attended to the female man-))eing who

appeared in the same place with us."
ONONDAGA VERSION
183
;iiul saw lying there a cleor, also

wood, all of which had been
heap
of
tire and tiiel>rands. and
time
she
kindled
a tire, using for this purthat
brought thither. At
slipt
into
which
she
had
the bosom of her garfagots
pose the three
"Ye
[the
cliief]
had
said:
two will have this
of
which
he
ment, and
At that time she laid hands on the bod}' of the
for a provision."
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 ))ecomThe child was a female. That, verily, was
ing pos.sessed of a child.
Now the elder woman-l)eing erected a booth,
the rel)irth of Zephyrs.
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
Tile next (lav caiiie,
she looked
;ri(l
also a
Wa'o'he""nha\
II
wa'ontgat'hwa"
Iji-came flay.
nondo""'
o"ni'
slu'
odjis'da*
o^'uf
it tire
also
it
heap stands
tluTP
there
it
one
has
it
wa'oiitc'da'
she
that
used
it
ne''
ena'sgwagoii'wa'
'a"se"'
the
her bosom in
three
there she
na'ie"
ne"'
that
the
them
had dropped,
ha'weiT:
he
it
'
said:
o'ne"'
wa"dio""nia'iien"
iiow
she her two hands

to it put
da'hi"da",
na'ie"
broke up,
that
gaia"di"ge'
ne"
skeiinofido""'.
the
deer.
body on
its
At that
she
the
it
(time)
Wa'dieiaShe
e."iondekhon'nia".
ne"'
roasted for herself
tire).
Tho"'ge
provision."
wsi"onde".skon'de""
,she it
she kindled (a
E"tciade"na"'dii'."
" Ye two will take
litis)
fuel
it
niioko"'1vho"'nage"
so many it fagot in
number (is)
(it is)
heiag6"se""di',
oiefi'da'
wa"ondega"'da\
o'ne""
now
At that
(time)
Ijrought.
na'ie'
deer
the
brands lay heaped,
Tho"'ge
ga"ha.
there
sken-
ne"'
lay
it
gago""hetchage''hen'',
ne"'tho'
ne"tho"
o'sotcio'da'
also
genda'ga"
ne''tho"
saw
it
its
body
"A"'se"'
Three
will eat.
(it is)
niiagono'"hwe'di"
so many she remaineii
o'ne'
he"'
saionde"'don'.
now-
again
again she
was eontined
over night
e"he"ahe female
ne
ek.sa"a".
th
she ehild.
Na'ie"
hi'ia"
ne"
That
verily
the
(is)
-laionna'gat
again she
born
(it is)
Gacnde",so""k.
O'ne'"
Xow
It-winds-go-about
ne
goksteii"'a'
waeno'she"",
the
she ancient
she set up a bower
sthondii'do"".
it
Ne"tho'
with
There
degni"'den",
they
(z.)
gowa'ne'"'
it much
ododi'ha'die"
(is)
grow
oiSn'det
tea"'
itlsciigni-
the
zable
where
ne
the
tt
wa"die"
she
10
ondat'hawa'.
abode.
it
continues to
ne"
o"'hwen'djiiv.
the
it
non'we' e"ge"'hio"'hwade'nionk.
the place
it
11
parent i>f the

other (was),
lie
grass,
O'ne"'
Now
is
of,
one
(Gu,sts-oT-wind)
thatched
wa"agowiaiefida"'nha",
she infant lieeame posse,ssed
river will have its course

severally,
earth.
O'ne"'
Now
Ne"'tho"
degni"den"
There
they (z,) two

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)
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
Gain'gwa'
gododi'ha'die'.
she
so
grow.
Ne*'tho'
ni'io't
There
became.
so
they (z.) two

abode.
the
it is
2'w;V'
one'
Erwii"
After a
while.
seem-
now
seem-
ne
she is talking
with one
gok'stefi'a'
waVe'iv
she ancient
she (z.) it
thought:
oii'gwe'
she
am
Hiia"
,ste""'
Not
anything
she
o'ne"
now
noil' we'
noiida'ie"'
the place
thence one
should come
Wa"agoweiina"'nmi\
words
Slie addre.s.sed
di
nonwa'ho''de'"
moreover
kind of person
it
ne
she
he thy mat
Ganio''
she maiden.
became
wa'o''gak,
So.soon
as
ne
visits?"
it
night,
Agwa's
sa'ha'io"".
again he
the
Iiecame
.lust as
arrived.
o no
daio'he"'i'ha'die
there
coming
be day
he
the
it
ne
gok'sten':!'"
the
lliiW
it is
oothun'de'
she ancient
sht.' it
heard
one
wa'he"'hen":
tea"'
(z.) it .said:
hiianada'hen''sek?
eksfi'go'na"
the
it .said
thick night
Wirge'"'hefi'':
to
her,
who
she
to
11
thought about
prob-
(it is)
10
(z.) it
ttblv
de'aga'wen
the
that
wiVwenno^'dofi'nio"'
hoiT'
Where
wa'dwa'.sondaiendtv'nha
ne*'
the
one
it
son"
thy parent,
(it is)
"
talking
is
(is it)
ne"
she ancient
verily
with one,
''Goii'ha'wa',
' I
gok'stefi'a'
the
hi'ia'
" Gain"
deiaafot'ha'.
manbeing
O'ne"'
Now
ne
repeatedly
the
the
(z.
heard
her offspring.
ne'
ne
she
dat'hawa''.
the
one
othon'dc'
ingly
ingly,
(is)
degni"'den
tea''
Dien'"ha
deiagot'ha'
she .small
maiden
where
ek.sadilse"a'
now
it lasletl
long
wa'wa'do"'.
it it
o ne
nwa'oilni'she'
Some (time)
eoiitiiiue.s to
he"
Hiia"Not
said:
where
dadonda'ge'.''
again
again
will
O'ne'"
Now
hi'ia'
verily
come."
(it is)
sho'den'dion',
la
again he departed.
Hiia
13
deôi^hwishe"!'
Not
it
matter long
(is)
o'ne
now
ow
(it is)
eksa'go'na"
11
she maiden.
(is)
o la
it
other
ni'io't
soil
O'ne'"
Now
df
moreover
oien'det
recognizable
it is
is
tea"
ago'n'he'
ne"
the
she living
the
where
(is)
tea"
the
where
(is)
e"ia2:oksa'daienda"nha'.
she will become possessed of a child.
ONONDAOA VERSION
HEWITT]
185
more days
time. when, seemingly, the maiden had only a few
ii
she was
her body.
in
to go,
seemingly, to licai- two male man-l)eings talking

One of the persons said: "'There is no doubt that
siiri)rised,
when man-beings will (>merge to be boi-n has now arrived."'

The other person replied: "Whei-e, moreover, does it seem that
the time
thou and I should emerge T" He replied, saying: "This way. more>Jow. again, one of them spoke, saying:
over, thou and I will go."
" It is too far. This way. right here, is near, and, seemingly. i|uite
At that time he added, saying: "Do thou go then;
transparent."
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.
.so
DieiT'ha"
gwa"
o'ne"'
gwa"
doga"'a'
Aftrr a
sveniin^ly,
now
seem-
a few in
ingly,
number
whilf
eksa'go'na"
ne"
wrfondierT'ha'
gwa"'
she was surprised
seem-
she maiden
the
e"tciago"he""'seri'
will
dawn
she
it
de"hodi'-
heanl
they (two)
were
in^ly
tha"
tea"'
vers-
the
ing
where
I'ha'do"k
eiiVdagon'wa".
her Imdy
He
in.
ne"'
the
ge""nha"
ne"'
on'gwe'
emerge
the
man-
that
Iieing
(it is)
ne"'
again
the
sou
tea"'
non'we'
e"ieia-
the
the jilaee
one
Ni'ha'weiT
e"ionnagat'.""
ne"'
will
one be
Thenee he
df
nofi'we'
he"'dene"r"
Da'-
more-
the j)laee
henee we two
He
over,
"Here
O'ne""
Now
he^'dene".""
henee we two
di"'
moreover
lit is)
he spoke (uttered word
wa"he"'heii"':
he
;,
it
Tho'ne"'
Thisway
<>wa"'tho"
o-wiV
do.s<>'c""ha'.
just here
seem-
near.
(it is)
Tho"ge"
he
wa"he"'hen"':
he
that
(time!
.\t
WiVha'den'dia",
it
WiVhefinagat'
he was
started.
ne"'
bom
""
\Va"se",
shaia"dada'.
the
O'ne"'
Now
nio".""
"Thitherdo
thou go,
said:
so be
Hadji'na"
he one per-
He male
-son is.
(is)
ne"'
tlic
Tho''ge'
na"'
ne"'
shaia'dada"
tho'ne"'
e'sio"'da"'<'e'
he ebild.
.\t tliat
that
he one per-
here
hersideat
(time)
one
the
that
O'ne"'
Now
1*'
it."
haksa"a".
da"haiage""'nhfi".
thenee he came
'
ingly.
litis).
transparent)."
said:
is
far
(i.e.,
will go."
wii"hawennitge""'nha".
)ier-
t>
will go.'"
""Tho'ne"'
i'no"'.
light
s;ud
it
seem-
"Excessively
it is
will
born."
" Swa'diik'
deio'hat'hek."
is:
ingly,
shaia"'dada'
he one
'"O'ne""
" Xow
per-
where
the
Wii"he""heii"':
he it said:
answered
.i
eoii-
gwii"'
'Where.
is:
hai'hwa"sa'gwa"
he"'
na'ie"
""(Tain"
he one person
(time) has
arrived
it
where
shaia"dada":
son
hwa"ga'he"'g
tea"'
the
a matter of
eertainty
it is
ne"'
he one
peatedly
gai'hwado'ge"'
the
shaia"dada":
ne"'
the
said re-
now
()n
gothoii'de"
o'ne""
now
o'ne"'
hor days
it
11
i-i
stni is
hi'iii"
wa"shago'iio"
ne"'
verilv
he her killed
the
hono"ha".
his
motlnr.
I'J
forth.
Heiawengo"di' haksadi'io
Unsurpassedly
(thoroughly)
he
fine
child
(is)
ne"'
tea"'
the
the
where
wa"watgat'hwa"
she
z.) it
at
looked
ne"'
tlie
ho'.soda'ha''
grand
mother
his
14:
IROQUOIAN COSMOLOGY
186
[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."
Now, the elder woman-being seized the
Verily, he told a falsehood.
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
After a while, seemingly, he was in
that they grew rapidly in size.
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
thy grandmother, who, verily, is grandmother to us two, that

she should make me a bow, and also an arrow." Now. verily, he
The onl\'
told her what manner of thing the other person desired.
tell
ne
da'hadiee""da
wiVheiinagat'.
llierehe did
he was bom.
the
it
Tho"ge'
o ne
Wil'ei^hwa-
now
she asked ques-
that
(time)
.\t
(first)
tions repeat-
edly
was the
WiVa'hefi":
neiTdo"'
she
it
'
Son"
'Who
said:
df
wa'shago'lo'
more-
he her killed
nonwa'ho"'de"'
liind of person,
ne"
over,
Thence he
ni'hoie'e"':
there
the
said
it
ne"tho"
ne"
Da'he^'hen'"
etcliino'^ha"-ge'"'h!rr'
she your two mother it
so
he
it
did:
was?"
AVa hennoie"da
Nen'ge"'."
He
This (one)
hi'ia".
told a falsehood
O'ne"'
ne
gok'sten'a'
Now
the
she ancient
verily.
one.
it is,"
da'honentcha''
ne"'
arm
si"
he one per-
yonder
the
thence she his
son
seized
gon'wa'
hwa'hendaga"nha\
among
there he fell on his

back.
shrda'dilda^.
Agwa's,
he one person is.
Very,
ne"tho
de'ho'snie'
ne
there
she him cared
the
ia'ke"',
de'hodisno'we'.
DieiT'ha
they two grew rap-
After a
while.
itissaid,
seemingly
he'haia'ge"'s,
ne"tho'
hadak'he/s.
Hiie"'noie""ha"
now
hence he goes
there
he ran about
They two played
habitually.
together
Sha'de'io't
honnadisno'we'
two
they (m.) grew
It
i'ha'do"k
O'ne"Now
he
is
it
kept
hak.saTr'
the
he child
nfi'ie'
that
ne"
Sheiatho'ie"'
she our two grand-
mother
thott
her
ne
the
the
O'ne"'
Now,
hi'ia'
verily,
(^liodo"'hwendjion'niks
it
him
is
out of
doors
necessary for
the
that
mother
(it is)
make
the
toward,
side of
verily
the
ga'hes'ga'
a'efi'na'
bow
it
it
hi'ia'
it
arrow
for
wa'shagotho'ie'"
he her
ne
hagwjf
ne"
thy grand-
aionge sen me"

she me should
it
is
also."
lisde"
the
sa'soda'hif
tell
shedi".soda'ha'
ne
(it is)
Do
he dwells:
ne"
rayiidly.
ne
siiying
hana'gee"
l-t
grass (weeds)
for
alike
Lo
it
o'ne"'
they two are brothers.
12
hi.*
idly.
deiade"^hnon'd:r.
11
east
body,
O'ne"'
Now
out of doors,
10
hence she
(fan
is
awennu'gii-
ia'hoiadon'd:
.shiiia'dadii^
it
tea"
told
the
noriwa^ho"de'
kind of thing
ne
the
where
ne"
the
.shaia"dada",
he one person
is.
Na'ie'
That
(it is)
ne
the
daiona'there
she
187
ON(>NDA(JA VERSION
HEWITT]
was that she got

bow and also an arrow.
mother of you two."
result
aiigrv, saying:
It is he, verily,
'
Never
who
will
killed her
make him a
who was the
two hrotln'rs played together. They

making a eireuit of the island" floating there.
as rapidly as they made a eireuit of it, so rapidly did the earth
When, it is said, the island had grown to a great
increase in size.
It continued thus that the
were
And,
in the habit of
then he who had been east out of doors kept saying: "ManThe other person kept saying:
beings* are about to dwell here."
"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
size,
matter of fact that man-beings
I sav that is that it is a
kh\ve"'di;i"
gen'gwa,
iion'do"k.
"
iire
about to
188
IROQUOIAN COSMOLOGY
And
dwell here.
is
it
who
the Siipliiig,
I,
"I
other person began to say:
[ETH. ANN. 21
say
S)
it."
this
thcMi.
shall be called Flint."'
When
they two had nearly j;ruwn to maturity, it is said, then he,

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
the iSapling.
resolved:
"1
water
cast himself,
out of the water again." Now, there into the

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
h(>
the reason that
e"gia'djik."
ni a
ling
it
has thus couie to pass
it
will
Da',
o'ne"'
shaia'dada"
neii'ge"'
be named.
one
thi.s
person
tea"
i'ha'do"k:
he
the
where
it
" O'ha'a'
na'
ne"
i"
It Flint
that
the
that
kept
one
saying;
O'ne""
Now
wa'ha'sa'we"
one
lie
(it is)
my mind was so
And, moreover, I
that
is
by what thy grandmother keeps saying.
affected
will take
he
I be
named.'*
will
ifi'ke",
a'hiadodia'ga'
nearly
itissaid.
they two would
hotno""soii'ni'
he himself made
o'ne"'
now
grow np
ne"
he made a
bower
the
Odendonni'Ti'.
It
o'ne"^
ho'defi'dion'.
task
now
he departed.
gondiio"sho""'a"
they
the
ne''
That
the
(z.
he
O'ne"'
hi'ia
Now,
verily,
it
water
it
thought:
wa"hadi:i"do"'iak
hwa'hendagir'nha"
there he
fell
on
,he
his
it
there
gwa"
WiVhadieiT'ha"
He was
seem-
surprised
ingly.
it.
ganho'hwak'da
baek
ne"tho'
O'ne"'
Now
1 it
he plunged himself
in
there
i:e"
it was
immersed
take out
the water."
" will
wii"hade"s'gok
(in)
shot
thither
in
" Esgo'gwa'."
wri'he'ii":
he
he east his body
ne"'tho'
(it)
hwa'o"'nha"
it raissetl
;>I
water on
He
his arrow.
awe"ge'
Wa'ha'a'gwa'
Wii' hadowiit'ha".
He went to hunt.
sa'hat"wa''da"
birds (are)
ho'hes'ga'.
it
he e<mpleted his
(^small animals)
wa'hadieii-
o'ne"'
now
(it is)
no^kde""
ne"'
a lodge
Nfi'ie"
Sapling.
Ijegan
e"gia'djik."
tho'-ha'.
wahanos'he""
it
ia
doorway
df
O'ne"'
Now
beside.
gano"s-
more
it
lodge
over
oon'wa'
on't^we'
diiiiadu'ditV
in
man-being
thence he spoke
10
wiVhe"'hen''
he
it
Dildjio"'',
'
said:
gon'ha'waS
Do thou come
11
Niiawe'îia" wrrsgno'".sowe""nha
I am thankful
thou my lodge
The
where
hast fcmnd.
12
tea"
iion'we^
the
the
place
where
so
it
came
to
Na'e'
ne"
That
the
lodge have.
14
thou dost pay
where
u visit
its
reason
tea"
ne"tho'
the
thus
where
ne"
ak'niô^'iia'
ne"
tea"
nofiwa'ho"de"'
the
my mind
ihe
the
kind of thing
Na'ie'
di"
age'i''
That
moreover
where
ne" etehi'so'dfiiia'.
the
wiVsgwat'hwa'
the
diioi"hwiV
there
your two grandmother.
(it is)
I it
intend-
ed
thy
tea"
(is)
pass
do"k
did
purposely
I it
lit is)
nwaâwe"''hir
If-^
ageno"*a'ie"
Tea'' ge'qdfi'
am
parent.
in,
ne"
the
iion'she it kept
saying
e^gofCie""
ne"
thee it will
give
the
ONONDAGA
HEWITT]
189
VÊKSION
bow and also an arrow which thou dost need,

ii
and by, thy brother will see, and then he will ask,
Thou must say: My father
sa^'ing: 'Whence didst thou get this^
At
has u'iven it to me.' " Now. furthermore, he gave both to him.
At that time he
this time he liestowed another thing; it was corn.
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
desired to give
and which,
tlioc
l)y
manner
say: 'In this
will
who
continue to be that man-l>eings.
it
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, sayThou must say,
ing: "Whence didst thou get this kind of thing T
"
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;
ga'hes'ga'
a'efi'na"
titibriw
o"nr,
na'ie'
ne"
also.
ttiftt
the
arrow
i I
de'sado"'hwendjio'niks.
it
thee
is
necessiirv
I'nr,
(it is)
Nii'ie'
ne"
That
the
ge""djik
ne"
e""hatgat'hwa'
and hv
l>v
he
detciade"'linon'dii'
thou he are brothers
the
will see
it
(it is)
"Gaiii"
e"'he"'hen'':
haga'wi'."
he
gave
me."
o'ia'
O'ne"'
Nmv
tu
it
thetiee thou it
didst bring?"
dashagao""
di"
he
iiirre-
it
gave
iia'
ne''
the
that
^'NenVe"'
e^sadade'skofit'hus
thou wilt roast
it
it
di"
he"
Now.
more-
again
corn
Tho"tê"
'hek:
"Tho'ne"'
"Here
he"'tcio"'
so soon
as
there tliou wilt

again arrive
it will eontinue to be
tho'ne"'
onnagiit'he'
tea''
here
they are about to

dwell
the
the
detciade"iinon'dfr
the
thou he are brothers
be
it
ne"
the
earth
It
'
di"
There
moreover
o'ne"'
now
thou wilt
continue
on'g'we'
ge"''djik
man-
by and by
.so it
came
"'G'ni'hfr'
over:
niiawe""!'
to
questions
"My
father
the
this
one
tharawi''."
"to
thence he me
it gave."
J--^
o'ne"'
hesho'io"'.
Tho"ge'
now
there again he
had arrived.
At that
corn,
odjisdak'da
it tire
11
('tis)
the
one"''ha\
it
nen'ge"
ne"
pass
ne"
das'hawiV
more- thence thou didst

bring it
over
the
place
E"\si'hen''
di":
Thou it wilt
more-
\va hanoio^'sa'
he it ear husked
(time)
o'ne"' e""hrii"hwanen'williieask
lU
now
df
noiTwe^
Where
say
Ne"tho'
e"'sado"'-
at that
Will he thy lodge visit
At that
(time)
Flint.
(is)
kind of thing?"
"
E"'hiano"'sowe"''nh;V
present."
Tho'Ve"
O'ha'ii".
say:
noriwa'ho''de"'r'
is
once
being
o^'hwendjia'de'.''
''Gain"
e"'he"iierr':
will
where
ne"
do"':
e"iek'sek
they (indef.) will
continue to eat it
it
at
ne'tho^'ge'
now
ne'îo^'dik
so
now
gondadie"
g-anio''
thyself
tosay:
-i
o'ne'
At that
corn.
o'ne"'
wilt eat,
it
(time)
e".sadekhon'nia\
thou
father
O'ne"'
it
i.s)
for
My
both.
one"'"htV.
o'ne""ha'
"This one
(it
"
wilt
say:
it
over,
that one
said:
Thou
him
thence again he bestowed it
wa'he"'hen":
"G'ni'ha"
E"'si-hen":
dedjia'o"'.
to
dofKlu'hat'îVk,
one
it
das'hawaT'
the plaee
over
itisother
he
noii'we'
"Where
he will say:
beside
wa
he
ha'ie"'
o^nf
laid
also
it
13
(time)
14
IROQUOIAN COSMOLOGY
190
[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
When he arrived there, he said: "Whence didst
he ran thither.
thou get that which thou art roasting for thyself T" He said in replyAnd it is
ing: "It is a matter of fact that my father gave it to me.
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
I desire, as a matter of fact, that man-beings, who
to spoil it all.
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
he
the
we
exceeding
it is
his
scent emitted
AVa'odis'hwsr
Tliey
appeti
is
wade-'sa'e""
it
iga"wr
odor
it
{z.
it
ne''
snielled
the
df
ho't
zing.
i.s)
Wa'ge'"heiT":
3
wa
o'ne"'
became hot
it
heiodongo"dr
ne
that
(it
So soon as
it roa'^ted.
nil le
wa'o'dai'he"'-ha
Ganio''
Wirhade'tcieiT'he"'.
she
grandmother.
(z.
it
sekdo""na'
"O'ha'ii',
It
said:
do
Flint.
tliou itKotrt
more
what
over
(itis)
sue
hode\skon'da'
n()riwa'ho"de"'
he himself
kind of thing
is
Odeiidonnr'a'."
ne''
the
roast-
It Sapling.'
Da^hade^sda'tci',
He arose at once,
ing for
(Vne"'
ne"'tho'
ia'thaa"dat
now
there
hence he ran
he
thither he arrived
nonwa'ho"de'
thou
"G'ni'ha"
"My
se
as a mat-
father
tcroffaet
1(1
it
there
das'hawa'
tea"
the place
thence thou it
didst bring
where
Thence he replied
there he
eîe/ksek
That
they (indef.) will

habitually eat it
tho'ne"'
here
gwa
ne
iiswered
has
(itis)
earth
is
present.
on'gwe'
'
man-
the
heingls)
O'ne"
Now
o""hweridjiri'dt'
it
ne
ne"
O'ha'a'
the
It
Flint
(itis)
"Gawcn"
w!Vhe'hen''
He it said:
)i
it
said
Ma'ie'
the
the
ni'ha'wen':
Da'hai'hwa'sa't>-WiV
thagawi".
ne"
She
it
a'shenoii'daT'
ksoda'ha"
my grand-
lias said
he
Sapling
It
it
Da'hfii'hwa'Thenee he
lliou it shouldst
share with her'.'"
"Hiia"
wiVhe-hen"':
Oderidonni"a'
'
the
thakgwe'ttia',
"Not
said:
I it
am
able to do,
(itis)
diioi"hwa'
n<>
the
that
.so
its
reason
is
ne"
ne'
tea"
the
the
i'
no
the
en' "he'
she
where
(itis)
gagwe'gi'.
1^
ne"tho'
noii'we^
thence he gave
it to me.
they (indef. are

aljout to dwell
iia le
J^3
now
Where
art roasting
onnagat'he'
sa
12
o ne
The
Gain"
father
\l
Ne"
for thyself?"
Flint.
It
sade'skon'da'?"
kind of thing
said:
it
O'ha'ii'
tht*
w^'he^'hen":
hwa'ha'io"'
ne
Ge'he"
entire.
I it
on gwe
man-beiug(s)
desire
se"
ne'
e"iek'sek
as a matter of fact
the
they (indef. ) it
will habitually eat
ne"
tho'ne""
the
here
(itis)
it
I it
shall spoil'
sires
onnagiifhe'
e"ioia'nek
it
will continue
to be good
o"'hwendjia"ge'."
it
e"khetge""da'
de-
earth on."
they (indef.) are

about to dwell
O'ne"'
Now
hi'ia'
verily
ONONDAGA VERSION
HEWITT)
191
he arrived there, he told what he had learned, .saj'iiig: "The Saplingdid not consent to it." She aro.se at once and went thitlier to tlie
Ai-riving there, she said:
place where the booth of the Sapling stood.
"What kind of thing- is it that thou art roasting- for thyself T" lie
"It i.s corn." She demanded: '"Where is the j)lace

He said: "My father gave it to nie.
whence thou didst get it?"
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
He answered and said: "I can not do it, and
share, verily, to me."
At that time she said:
the reason is that thou desirest to spoil it."'
"It is but a small matter, and thou shouldst pluck off a single grain
She said:
of corn and give it to me." He said: "lean not do it."
"It is a small matter, if thou shouldst give nie the nubbin end of the
replied, saving:
said:
"1 can not do
ne"
haksa'a".
Ne"
o'ne"'
honsa'hfi'io"'
the
he child.
The
now
there again he
arrived
He
corn ear."
sho'den'diofi'
he dt'partud
agaiii
(is)
he
told
it
it
thogaie""!'
ne"'
there he was
willing
the
"Not
said:
(it is)
Doridagade"s'da"
ne"'
ho'soda'ha"'
sprang
up at once
the
his grandniuther
niiiode"nos'he""
ne"'
Thence she
(z.)
histhatcheii
Vxpwer (is)
there
non\va'ho"de"'
It
thou thyself art
tea"'
non'we"
the
went
where
the
place
(Z.I it said:
He spoke
"My
it
it
non'we'
"Where
the place
That
to ine.
he
tho'ne'"
the
here
lit isl
"It corn
said:
das'hawaT'
thence thou
"
Wa"he"iicrr':
He
it
ne"'
oii'gwe'
theydndef.)
will continue
the
nian-heing(s)
o""hvvt~''ndjia"ge'."
it
it
(''"iek'sek
to eat
ne"
"One"'-
wa"he""hefi":
said:
it
t3
didst bring'.'"
Na'ie"
gave
rei>ly
"Gaiii"
thagawi"'.
there he
father
'What
it .said:
(it is)
in
(it is)
"G'ni'ha"
she
ar-
"Ho't
waaiien"':
Hwa"e'io""
Da'hada'diiV
"
-'
thither she
There she
roa.st-
Sapling.
II
rived
Wage"'hen"':
she
Odefidofini"; I
idiwa''e""
ingfor'^"
'ha"."
In-
there
Sapling.
sade'skon'da'
kindof thing
wa"-
ne"'tho'
Odendofini"';!'.
the
be
1 desire that it shall all
it.
ofinagat'he"
they
She
(z.) it said:
me
thakgwe'nia".
am abh' to do.
share
na'hai'hwasiL'gwa"
Thence he answered
wa"he"iien':
he
it
"A'sgenofi'dii"
"Thou shouldst
Wa"g-e"'lien"':
'it isl
verily."
iiidef.
7
*
(Iwcll
earth on."
hi'ia'."'
are about to
it
"HiiiV
"Not
said:
it
with
it
3
9
lit i^l
Na'ie"
That
diioi'dnva"
tea"'
there
the
its reason (is)
(it is)
wage"'hen"':
where
se'he"'
thou
"Just
it
will spoil."
I it
ne"
matter small
dondas'gwe\"
thou
that
it
should.st give
the
tciont"'"'-hada'
it
thou
it .shouldst
|>luck (.111
Wa'he"'hefr':
it
said:
"Hiia"'
thakgwe'nia"
I it am able to do
"Not
11
i-2
tome."
(it is)
Wage-'hefi":
She
1(J
a'sc'niodri'gwn"
grain of corn
single
He
o'nc"now
that
(tiniei
(is)
na'ie'
.\t
tendest
"Nigfu-hwa"';!'
she (z.)itsaid:
Tho-'ge'
t"'"khctge"''d:"i".""
it in-
(z.)
itsaid:
" Nigai'hwiV'a'
nt^"'
"Just
the
it
matter small
3ee""da'."
(of the corn-
ear)."
Wa lie"iieiT':
He
it
said:
doiidas'gwe"'
thence thou
it
give to
(is)
"Hiia"
"Not
(it is)
shouldst
ne"
oko"'-
the
it
me
tlmkgwe'nia".
I it am able to do.
imma- 13
end
ture
(Je'lie"
litdesire.
gagwe'gi'
it
whole
14
IROQUOIAN COSMOLOGY
192
[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
which they
desirest that that
tinue to
1)0
There,
good.
repeat the act that spoiled
will continue to eat shall con-
now
will
it
Thrice did she
be diflerent."
Then the
it.
.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
e"ioia'nek
it
will
good
lie
e"iek'sek
ne''
oii'gwe'."'
Tho"ge'
they (indef.) it
nil] continue
the
man-being(s},"
At that
wa ona
ne
now
she
(z.)
(time)
to eat
khwe""ha,
dawa'den'dia'
became angry,
thence she (z.)

started forward
\va'griie""'dtV
(z.) it dashed
tea"
against
where
Wug'e""hen"'
She
he
'
(z.) it said:
ne"
O'ne"'
Now
now
it
will be ever
she (z.) it
peuted
so
many
Odendonni'fi'
It
he
it
(z.) it
spoiled.
Tho"
o'ne"'
There,
now
wa'ga^hetge"''da'
she
the
(z.) it spoiled.
where
wiVhe"'heri":
Sapling
she
tea"
re-
there
wa'ga^hetge""da'.
will
habitually eat it.
nwa'wadiet'Yi'
'A*'se'
Three
the
na"
ashes
e"iek'sek
where
good
it
they (indef.
the
ne^tho"
o'ge"''ha'
the that one

that
tea"
e"ioia'nek
Se''he"
Thou it
so it will con
tinue to be."
other
ne"
o'ne"'
himself so
ne"io''dik."
la
it is
the
roasting for
it is
intendest
ne"
took up
(z.) it
hode'skon'drf
the
she
wa'tga^'gwiV
she
said:
''Ho't
na"
"What
that one
ne"tho^
there
(why;
nwa'sie'ii'?"
so thou
it
didst
do?"
O'ne"'
Now
he"
o'itV
again
it is
hotnadja'ie"'
he has a kettle
Tho^'ge"
now
it
ear of corn on
ne"tho^
there
wtVha'nioda'gwa',
he plucked
grain of corn one
it
(time)
10
he water healed.
tcione""hada'
ono'''kwe"'ia"ge'
o'ne"'
At that
ha"hnekadai*ha"da'.
there
for himself
other
wa
ne"tho'
set
hwa'hok',
thither he
wahe"'hen":
he
it
it
Ne"tho'
'^
"Thus
said:
oiTgwe'
11
continue
to be
ne"ieie"hak
so they
will
continue U* do
ne"
e'îekbon'nia
ne"
e"iondekhon'nia
the
one food will
the
one food will eat."
At that
it
/'
prepare
ga'niga'dagon'wa'
Tho^'ge""
12
it
ne"ieienno'-
such theirmethod
of doing kind of will
man-belng{s)
immersed,
de"'k
it off,
(is)
mortar in
ne"
wa'ha'e"'
he
it
put in
the
one"ha\
it
wa'he"''hen"
he
corn,
it
said
(time.)
o^'ni':
13
alô:
tho'ne"^
here
'"
Tho'ne''*
"This way
neîeie'^hak
ne"
so one it will
continue to do
the
o^'hwendjia'de'/'
it
earth
is
present."
O'ne""
Now
oii'gwe"
man-being(s)
oiinagat'he'
ne"
they (indef.
indef. are
about to dwell
the
wa ha*nioda'gwa'
he
it
took from standing
ne"
the
ionthe'one
to
it
uses
pound
ONONDAGA
He
perfect meal.
tinished
193
VERSI(_>N
"Thus
said:
shall
it
among
be the manner of preparing- meal

about to dwell here on the earth."
thus
.shall
who
ai-e
At
eontinue to be;
the man-beings
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
be exceedingly happy." She went forward, and, taking oft' 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
shall
pot from the
At that time the Sapling said: "Thou shouldst

His grandmother did not obey him. Thence, it is said,
originated the evil that causes persons customarily to speak ill when
of the man-l)eings."
not do thus."
da^'gwa'
He
became.
ne"gaieniio*'de"k
so
method
its
gaieiineiida"!"
Wahe"'heiT':
wiVwa'do"'.
it
da'ha"se""d[V
.sga'da'
of
Ne"tho'
"There
it siiid:
the
neio"dik,
ne^'tho'
ao it will continue to be,
thus
ne
e"iethe'tchon'nia
one it meal will make
ne''
doing
gathe'tchi'sa"!'
on
the
^we
ne
raan-heingis)
the
will continue to he
o"^hwendjuV'ge'/'
tho'ne"'
onnagiifhe'
hure
they (indef.) are

about to dwell
da'we^
di:V,
forwjird,
it
Tho'^ge'
earth on."
thence
the
she (z. came
grandmother
his
she
it
heard
i'ha'do"k.
that
heitkeptsay-
the
she
z.
wa"ge"'hen'':
lo
arrived
mg.
(it is)
waga
There
shefz.
it
thon
It Sapliui,'
it
intended.
e"iagotceilnon'n k
ne
on'gwe"
they (indef. "will continue to be happy
the
man-bein^(s)
(z.
wa'gansVdjioda'gwa
she
started
heiawengo"dr.''
ne"
that
the
(z.
it
kettle took
ne"
up
odjisdtVge'
the
gana'djiot
on
It tire
wa"ok
wa"tga"gwa'
she
(z.
it
she
(z.
it
O'ne""
io'hnegadai"hen'.
tea"
water
it
ne"tho'
o"
there
too
corn shelled
moreover
'hak
continue
to
do
it
water
Slie (z.
is httt.
"Tho'ne"'
Tho'ne'
itsaid:
'
This
way
ne"
on'gwe'."
Tho"ge'
so their method of
doing will be in kind
the
nmn-being(s).'
At that
he
it
she
it
consented
to
'"'A"gwi'
"Do
said:
it
ne"tho'
thus
not
ne"
ho'soda'ha".
the
his
Tho"ge',
grandmother.
At that
ne"ieie
o'ne""
now
ne"
that
the
wa'he'tge"'
it is
ge"'s
custom-
evil
arily
(it isi
:.'l
ETii 03
10
11
ne"
the
12
Hiia"
na'sie'ji'."
so thon it
ia'ke'",
it is
(time),
na'ie"
the
wliere
so they (in"
def.) it will
Not
shouldst do.'
de'agogaie""r
I'orn
(time)
wa'he"'hen":
Sapling
di"
"'ha'
tea"
(z.)
immersed
more-
ne"ieienno"de"k
Odendofiiii";V
It
WaVe"'hen":
o"huegadai"hen'.
it
hwa"ok
thence she
it
the place
om"
di"
Now
(is) hot.
wa'gane^'hogen'ia'
took up
noii'we'
kettle
it
stands
sheiz.Htim- the
merged in
where
itashcs
exceeding/'
it is
forward
o''ge""ha'
(it is)
WiVwa'den'dia'
She
se'he"
Odefidoilni":!'
said:
na'ie'
Ne"tho-
thence she
started
ne"
gothou'de'
ho'soda'hfi"
now
time)
ne''
diiwa'den'-
o'ne"'
At that
13
de'hodi'tha'
they are talking
"
said.
nidio'ahi"!'
it went
wrong
there
tea"
niga'ha'wf
ne"
the
there it bears
it (the time)
the
where
13
lit is)
14
15
IROQUOIAN COSMOLOGY
194
And,
they prepare food.
it
her wish, thus: "This,

the man-beings."
said, she stated
i.s
as a matter of fact, shall be the
[ETH. ANN. 21
manner of doing of
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
Now, verily, he there pondered many times. Then he made
passed.
All were in twos,
the bodies of the small game, the bodies of birds.
It so
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"
they (indef.) prepare food.
That
the
she
ne"
on'gwe'."
will be
the
man-being(s)."
Wa'dwatgon'de"'
It
the
it is
heiotgonda"gwi'
it
will be
good
Ge'he"
so thou it
didst do.
the
I it
man-being(s)
the
they (indef. ) will be
here
o"'hwendjia'de'
it
(it is)
earth
Tho"ge'
oiinagiifhe'."
they (indef. are
about to dwell."
present
is
Odendonni"a'
ne
o'ne"
At that
fi
the
wil'thadawen'ie'
tea"
he traveled about
Sapling
It
the
where
(time)
o'"hwendjia'de\
7
desire
on gwe
ne"
e"iagotcennon'nik
(it is)
doing
happy
tho'ne"'
well
it is.
nwivsie'ii
where
sken'no"'
immeasurably
of
l'ha'do"k
He it kept
saying
(it is)
so
tea"
de'oia'ne'
"Not
Sapling:
It
ne-ieieiino"so their method
ni'io't.
there
fixed
(thus)
"Hiia"
Odendonni"a':
se"
as a mattor of fact
ne"tho'
became
in kind
There
said:
it
(it is)
de''k
ne"
" Ne"tho'
wa'a'heiT':
it
earth
is
present.
gowa'ne"'
O'De"'
Now
Ononda'-
o"'hwendjia'de'.
tea"
much (is)
it
the
it
earth
is
present.
It
mountain
where
ha'die',
it
stream stands forth
O'ne"'
Now
passed.
11
he
its (their)
body
12
wa"henno"'don'nio"".
there
he thought repeatedly.
crondi'io'
they
the
(z.)
odinia'^',
they (z.)are
married,
Gagwe'gi'
It all
'
gagwe
bodied.
tea"
gi
niiodi'seii'ge'
the
it all
so
it
breed
is
in
ne"
the
many number
nigiii'sdowa'ne"'
ne"
noise large
the
where
Deiodeno^'hiani'Mi'
tea"
they (z.) are

animals.
It is terrifying
the
Saphng
O'ne"'
Now
so they fz.) are .small
gondi'io'.
they(z.)are
animals
it
niafondiio'da'sM'
animals
two they two are
donni"a'
14
ne"tho'
verily
degni'ha'die',
gondi'io'
13
he
hi'ia'
made
each,
wa'ha-
there
along
ne
wa'haia'doii'nia'
10
clay tall extends
it
severally,
dof5go"da'.
ne"tho'
dega'daetci'ha'die
ge"'hio'"hwade'nio"\
extending along,
rises
so
it
(is)
where
nhwa'tgofidiweiinage"
every their
number
hot'ha'
hf
is
talking
they
it is
saying:
(z.)
are talking.
(is)
i'ha'do"k:
ne
odit'ha'.
language in
(z.)
"Na'ie;
"
That
(it is)
Nii'ie'
ne"
Oden-
That
the
It
(itis)
ne"io"dik
will rontinue to be
so
it
ne"
the
on'gwe'
manbeing(s)
195
ONONDAGA VERSION
the bodies of the hiroje <^mw' annuals.

"There,
niat(^s.
He finished the bodies of two deer, and the two were
all the
nuidc
He
earth," he stiid.
that is suffieient to till the whole
ea.h
they,
and
All we.v in twos,
various kinds of animals severally.
pair, were mates [male and female].
Now the earth had
At that time he, the Saplino-, aoain traveled.
So now Plint
grow.
grown to a very great size, and continued to
a while
Afb'r
Iwcame aware that the animals were ranging about.
the
There
animals.
then Flint eoneealed all the bodies of the
animals.
the
all
drove
he
high mountain was a rock cavern whereinto
Sapling Ijecame awaie that
Then
stone.
with
a
it
closed
he
then
And
Now, at this
to place.
the animals no longer roamed from place
on this side a
saw
He
time he again traveled over the entire earth.
And now
happy."
made
ho
e"iagawentgade'da"gwik.
it
them
will
make happy
Na'ie'
ne"
na'ie'
o""ke"'
That
the
that
next in
time
thereby."
litis)
(it is)
go wane
ne"
croiidi'io'
the
they
large in size
(z.
odinia'gi'
wathas'"a.
they two body in
they (z.) are

married
he them two
niio'"hwen'djia\"
the
so it earth is large,"
number
it
Gagwe'gi,
It
said,
all'
degniia dage"-
Gagwe'gr
thev
It nil
fz.)
(z.)
(is)
b<i(
two body
eaeh in
they (z. are

severally married.
)
o'ne"
mnv
he"
gowa'ne""
tea"
hat
.4
time
I
O'ne"'
Now
it
mueh
ne"
Odendofiiii":!".
there again be traveled
the
It SapllliK
(is)
ododi'ha'die'.
o"'hwendji:i'de"
the
wa'hatdo'ga
he
it
earth
it
is
present
it is
a
while
,\fter
are
animals (game).
gagwe'gi'.
it all.
growing
I>a'.
in
s.i.
size.
O'ha'a
ne"
the
notieed
DieiT'ha"
gondi'io".
)
donsa'hadawefi'ie"
where
o'ne"
now
they
he-'ht'ii
he
is
Tho-'ge-
(z.
issuf-
it
odiniak'se"'.
ha'die'
number
wa
wa'haia donnia'4ie.r.
.......
J ...,-..-n..
he its body formed severally.
animal in
it
just
_^
where
hiVdeo-anio"dage^
..^
jnst
haVlegaieT
(it isi
lieient
tea"
every
finished.
be
tilled
Skennondo""
^Ne"'tho"There
de'Vra'heiT'nhiV
itivill
{?..)
are
formed.
animals
(are)
iB.e,
they
boilies
he their several
degiiadage"
nnmber
nnmuei
srondi-
the
wahaiadoiiniiVhefi'.
are
ne
ne"
deioiinadawen'ie"
tea'
they
the
Flint
It
(z.)
the
are traveling
'.)
where
gwil"
o ne
ne
seem-
now
th(
wa'h!iiada'se"da"
O'ha'a'
It
he their bodies
eoneealed
Flint
ingly
Ne"tho'
tea"
There
the
mountain
it
rises
oste"'ha-
ne"tho'
norida'hil'gowa'iK'"'
there
great
10
it
roi-k
11
where
ga'hen'da
ne"tho'
eavern has
there
ne"
oste""ha'
>,V,w
the
itroek
Odciidofini"!!'
the
It
Sapling
lie
it all
O'ne"'
ne'
w;i'hriiadinio""da'
o-ao'we'gi'
/ondi'io".
tin
they (Z.I aro

animals.
impounded
O'ne"'
Now
da'hadji-heda"gwa'.
there he
it
used to elose
it.
tea"
hiia"
de'sgon'ne's
ne"
the
n..t
the
where
litisi
again they(z.)go
about habitually
Tho"o-e'
o'ne"'
wtl'thadawen'ie'
tea"
A,,h.a
now
he traveled
the
(time)
ne
their iKidies
where
wiVhatdo'ga
iiiio"'hwen'djia'.
so
it
earth
is
1'2
large.
h..
.t
nntirr.l
13
gondi'io'.
theylz.larr
ainmal.
14:
Wa'haHe looked 15
TROQUOIAN COSMOLOGY
196
He went
And
[ETH. ANN. 21
and he arrived where the opening

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.
And it was done very quickly. And all
Tlien they came out again.
coming out. At that time they, his
took
the
lead
in
those that fly
also
noticed
that the animals again became
and
Flint,
grandmother
Flint
ran,
running
to the place where the
And
then
numerous.
the
place
while
they were still coming
He
reached
cavern
was.
rock
pulling
down
the
stone
again, .stopped up the
once
And
he,
bj'
at
out.
Verily, some of them failed, and they did not get out, and at
cavern.
And it came to pass that they
the present time they are still there.
mountain range.
of the cavern was.
tgat'hwil'
thither,
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
iiaunt the inside of the eartli.
still
Then he was surj)riscd

time Sapling again traveled about.
seemingly, a man-being came toward him. and his name was
At
tliis
that,
The man-lK>ing Hadu'i*, said: "Where is

come?" The Sapling said: "" I am going
They two met.
Iladu'i".
the place whence thou dost
Where is the place whence

about viewing the earth here present.
thou dost comej" Hadu'i' said: "From here do I come. I am
so
It
wadwatde'nf
tea"
niiawe""!'
the
oarac to
pass
hwa'k'he'
tea''
reason
the
"tK'iu
uhere
wawa'do",
o'tgo"'"
(they cluuifêd
thcmsflvt'S
it
it
there
so
it
eame
na
to pass
lor
na'ie'
ne"
the
Ne"tho'
There
tliey (z.i
it
df
o'ne"'
he"'
now
again
ni"a".
Tho"'ge''
o'ne"'
At that
now
was
na'ie'
ne''
that
the
Hadu"i'''
surprised.
he
is
called.
(z.
Iial)itually.
Odendon-
tlie
It
gwa"'
da''he'
ne"'
seem-
thenee he
the
iiigly,
isefiming
Saplins;.
hen'gwe',
lie
man-ijeing
(>
(isi
Wa'he""hen''
AVa'thiada''nh;X'.
Thevtwomet.
hfiia'dji".
Hadir'i"
inaii-
ne
wa'hadieiT'ha'
hi'
on gwe",
beili(s).
there again he traveled about
(lime)
(it is}
the
d(
distant
tliat
some
tgofi'ne's.
KO about
it IS
is
was
na'ie'
{/..)
ne
tf)
there they
earth in (sidei
it
nige""'
so
they
are
would eatlse days

end for tliem
o^'hwendjiagoiTwa'
ne''
moreover
that
(it is)
o'dia'k
the
aiagawe"'ni''sei'kda"g\ve""
ne''
are emiltins oreiida
it
I
ne
(it is)
cleionnadennonda''gwi'
(z.
le
tllat
where
they
tliat
(it is
nwiVawe"''ha"
ne"'tho'
daioi'-
na'ie'
(tliey) bcciune.
He
ne"
the
said
(it is)
ne"
heii'gwe'
he man-being
Hadu''i"
the
"(iairr'
"
Hadn''i':
Where
nofi'we'
the place
thence
didst
'heii"
ne''
" Agekdonnion'die's
Odendorini''a":
the
It
Sapling:
"
them am going
atiout
viewing
a'de".
(xain"
ni's
ni
s
noiTwe'
Where
the
the place
thou
Hadu"i':
HacUr'i':
Tho'ne"'
Here
nonda''seT'
thenee
tht'iift'
thou
thmi
"
nonda'se''
Wsi'he"He said
thoti
come?"
io'"hwendji-
tea"
the
it
earth
wliere
is
pres-
cut.
Wa'he""hr'n''
lie
il
âid
ne"
llu
10
Hidsi L-dineV"
nouda'jê'
thence
did
dewagadaweniciia'die',
I am tniveliuK alimu,
]'
1
verily
come
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 epithet 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 concept. 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.
(
11
IROQUOIAN COSMOLOGY
198
going
Verily,
alioiit tiiivoliiig.
At
here present."
earth here present.
tlie
it
wlio
i.s
If
Ije
it .so
the master of the earth
Jiin
that time the Sapling
[eth. ass. 21
"I
.said:
who
it is
finished
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:
come hither." Then the}' two faced

Sometime afterward they two now faced back, and, moreovex',
At that time
that tiie mountain had not changed its position.
Do
'
thou, yonder mountain,
about.
.saw
Sapling said: " V(>rily, thou art not the master of the earth here
Now, next in time, I
present.
I, as matter of fact, am master of it.
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:
I master of it"
Then Hadu'i' said: "It
"What sayst thou?
Am
gia'dagwe'ni'io''
am
it
tea"
master of
o'"hwendjia"ge'."
Tho"ge'
earth on."
At that
the
it
where
ne"
2
It
he
it
said
time
Odendonni'"a'
thi-
wa'he""hen''
'
aksa"i'
I"
"I
Sapling:
Tho"
io^'hwefidjia'de'.
tea"
the
lit finished
it
earth
is
Thus,
present.
where
gwa
tr
en'k
seem-
do'gc"s
may
it
it is
.sagwenion'-khe"''
it
to
art able
it
He
it
said;
'
Ga'e'
nonda"se'
Hither
thencedothou
now
moreover
afiâin
Tho'Ve'
ne"'
tain rises
At that
the
up.
(time)
hi lu it
O'ne"Now
henc-e they
It
it
Tho"ge'
mountain
At that
up."
(time)
o'ne"'
doiisa'hiatga'ha-
now
again they two faced
it
back
two
gadoge""
it
unchanged
ni'dio't
tea""
so there
the
it is
where
(is)
"
wa'he"'hen"
he
Sapling
o"-hwendjia'de\
the
next in
time
lasted
Odendonni"':!'
tea"
o"-'ke'"'
now
At that
there
it
earth
is
it
onofimoun-
" Hiia"
hi'ia
Not
verily
said:
I"
present.
where
11
mountain
(It is)
master of
art
it
rises?"
rises
So (long)
looked
da"ha\
there
diiononda"ha'."
nwa'onni'she'
honsa'hiatgat'hwiV
de'siii'dagwe'ni'io'
10
present,
is
diionondtl"ha'?"
it is
will be able
to do."
I it
yonder
(time)
'
sige
Some
they two faced about.
df
yonder
it is
GaiiTgwa'
wa'hiatga'hade'ni".
o'ne"'
sige""
the
where
"
oome
de'iir
earth
it
where
E"kgwe'nia."
Hadu"i':
the
WiVhe"'hen":
the
tea"
it
would come
ne'
said
it
thence
hither
thou
io"'hwendjia'de',
tea*'
art master
of
nofida'we'
gil'e"
art
do
Wtrhe"'hen"
he
thou
be
ingly.
thou
.sia'dagwe'ni'io"
i's
thou
true
gia'dagwe'ni'io'.
I
it
am
master
of.
ter of fact
de"tgada'disV."
I
se"
itisamat-
WtVhe"'hen"':
He
will talk out."
it
"Gfi'e"
noii-
"Hither
thence
said:
do
turn
da^'se'
1^
lliou
sige"^'
yonder
come
It is
niio''8no'we'
13
so
It is
rapid
disnorida''ha\*'
there thou moniilam
art rismg^ up."
O'ne'"
Now
\va'hiatga'hade'ni\
Ne'^tho'
they two faced about.
There
de.shonnatga''hade'uiorr
o'ne'"
ni'shc'ne'
they two again faced back
now
there their two
diionofithere
da'Miii".
14
rises up.
W;i'he'"hefi"
He it said
ne''
the
Odendonni'Ti^:
It
Sapling:
" Hatc'kwi\
"
What
sayst
thou,
it
mountain
backs at
i''
gweiiI
it
am
ONONDAGA VERSION
HEWITT)
truo that thuu art master of
is
Thou shouldst have
present.
Thou
it.
199
hast finished the earth here
pity on nie that I nia\' be suffered to
Verily, thou dost keep sayiny:

I will aid thee, moreover.
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
live.
Man
Moreover, 1 will aid the man-beings. Seeing that my l)ody is

orenda and even otgon, as a matter of fact, by and by the manbeings 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. Moreover, 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
And the man-beings will then live in contentment. And,
aid thee.
thee.
full of
ni'io'."'
Tho"'ge'
master
At that
time
of."
sweiini'io'.
thou
thou
(z.
tare about
"It
earth
it
tho'ne"'
the
here
A'sgidefi'ii'
Thou shouldst
is pre.sent.
I\sa'dok
di".
Thou
oiTgwe'
hi'ia'
man-
verily
art
it
saying
earth
is
Tho'ne"*
dl"
Here
present.
moreover
tod well
ne"io"dik
oiTgwe'.
my
Nil'ie'
ne"
That
the
litis)
di"
e"tcion'do"'
again one will
recover one's self
my
body
tea"
it
earth
is
present.
where
ne" oii'gwe'.
such as
my
Tho'nt'^""
body
Here
one
it \vill
make
dwagadiee""di'
was the
one
ne"
hi'ia'
That
the
verily
in kind.
more
ne"ia\ve""h;l\
so it will come
over
to pass.
tea"
will pattern
after
where
one
ill
on'gwe"
na'ie"
ne"
ne"tho'
non'we'
the
man-
that
the
there
theplace
assist.
Sken'no"'
Well
(it is)
the
10
e"iagodie"se"*-
so be
ne"
nawa's.
traveled ahoiit
poience
the
where
gai""nha'
being
tea"
in the
e"ionage'e'"
Doga"t
it
be
possible
it
it it
If
dewagadawefiie"
first
Na'ie'
di"
It will
de"'ioride'niende"s'da'
pattern of
se"
a-samatteroffaet
beings.
is it,
E"wa'do"'
man-
the
(it is)
nigia''do"de"".
is
so
o"'hwei5diia'de\
the
(it is)
be,
body has affected

it (with orenda
in kind.
as
if it
My
(is)
po.ssessed of
moreover
doga"t-khe"'
Agadientga"hwi'
nigia''do"de'".
such
di"
otgon
they will be affected

by mystic ills
will aid
o'tgo"'
e''iagodianen"nh;v
the
them
orenda
it
By ami by
ne"
moreover
ioen'dae'
is
Ge"'dji'k
body on.
E"khei;'i'dage"nha'
thee will aid.
man-
gi:"i"di"ge'.
the
beings.
tlie
ne"
thee will assist
ne"
di"
moreover
e"gofiia'dage"nhii\
t?"gonie'iiawa's
soit will continue to be
beings
io"hwendjia'de\
it
thiui
have mercy Oh me
more-
ne"
i's
true
is
io"'hwendiia'de'.
over.
honnagtit'he'
"Do'ge^s
where
tiuue to live.
they
Hadu"i':
the
thee will aid
Hadu"i':
tlit?
tea"
hast finished
it
E"gonia'dage"'nhiV
should eon-
ne"
said
it
saiennenda"!'
I's
ago'n'hek.
1
ho
Thnu
art masterol.
it
W!i'he""hen"
will
become
11
from magic
e"gonie'I
thee will
12
it is)
e"ionno"'donnio""hek
they will continue to think
repeatedly
ne"
the
on'gwe".
Na'ie'
man-
That
beings.
(it is)
di"
moreover
13
'
IROQUOIAN COSMOLOGY
200
[eth. ann. 21
moreover, they must customarily greet me liy a kinship term, saying:

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
who thus personate me shall be
lodges, and, moreover, they
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. Moreover, 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"
they (indef.) will greet me by

the relationship term
the
-*-
o'ne"'
ge"'s
i"'
That
the
now
cus-
8hedwa"soda','
na'ie'
Our Grandfather,'
ne"
i"'
ne"
the
the
Na'ie"
di"'
That
moreover
(it is)
ne"
the
'
man-
ne"
eie'sen'nia'
the
one
it
ge"'s
ne"
cus-
the
make
will
it it
that
it it
ne''tho'
lodges have
severally
there
hofidu"i'
ne"'
i"'
they (m.)
are haau"i'
the
ge"'s
tobacco na-
cus-
1'-'
gono'"hwak'danik.
they (indef.
the
ill
Ne''tho'
severally.
odo^'hwendjiat'gi's
noiTwe'
11
12
the place
it
ste""
di''
anything
moreover
earth is wild
severally
1<5
it
eiirth will
they (m.)
my body
It
e"djon'do'"
again one will be well

(=becomeone'sself again)
ne^gadieii''
the place
ne"tho'
there
myself
ne"
tea"'
the
the
where
will place
o"'
too
Hiia"
degaste"'he'nio"".
it
n>pk
Not
rises severally.
(it is)
Na'ie'
df
tea
That
moreover
the
so
where
long
(it is)
e"giMen'dak.
I will
Oie"'-
is
in kind.
as
noiTwe'
ne"
the
it
do
nigia'do"de"'.
such
the
will be
able to do
the
hearing, or power).
be present
.so
will
It it
tea"
me obstructs (my sight.
eîo'^'hwendjia'dek
(indef.)
where
de'waâdawe"das.
it
df
they
where
E"gagwe'nia'
moreover
There
are
the
ne'"hadiie'a'
di''
tea"
tomarily
tive
(it is)
gono"'-
tea"'
that
where
will use to do.
the
in kiiid
over
e"iondiea'da"gwa'.
it it
as
more-
go
ne"'
niybndy(is)
.such
will be able
to do
one
nigia'do"de"'
the
represent thereby
gwaoii'we'
will greet by the relationship term.
tea"
e"iongadia'donda"gwa'
they (indef. my person will
O'ne"'
Now
them
there
thither they (m.^

will
cus-
tomarily:
de"kheno""hefi"khwak.
ne"tho'
nhe^'heii'ne",
ge"'s:
will
man-
e"gagwe'nia" na'ie'
na'ie'
will resemble,
siiiefi'do'"
it
on'gwe'.
where
tomarily
wood
ne"
one
several,'
(it is)
father.'
e"ia'herr'
beings.
Kheiade'.sho""a','
'My Grandehildren
o'hwen"ga' de"gaienda''gwik.
it
e"iongwatho'ia'
one me will tell of
they (indef.) me will use

it to designate
on'gwe':
Ksoda'ha".'
My Grand-
tomarily:
say
betng:
"
cus-
eiongna'do"'khwak
that
(it is)
ge^'s:
mil
tomarily
it is)
'
it
say
ne"
'
one
Na'ie'
^
e"ia'hen"
continue
to abide.
^Masculine plural of hadu'i'.
q'
it
will last
"kheia'dage"nhe"k
I
them
will eontiniie
to aid
di''
more
over
ONONDAGA VERSION
HEWlTTl
aid the nian-bointjs tor that lonytli of time."
coiitiiiui' to
said,
the place wherein
i.s
kinds of deadly
all
fevers, consumptions, headaches
Now,
201
There, it
beyot tlicnisflves
ills
were caused by
all
Iladu'i".
He again
at that time the Sapling- again traveled.
i.s
arrived at
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
As
the sun, and the Iwdy of fle.sh became the nocturnal light orb.
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
his lodge,
ne
ofi'gwe"
ne"'tho''
man-
there
the
nigai"hwes
so
it
nwa
ne
diiodadoiini''
formed
it
Ne"tho-,
tlir
(it is)
disease
it
said.
it is
I.lace
e"iago'do""gwak.
tgano""sodri"tcliage'';
every
the
noiTwc"
ia'ke"',
There
is
long."
beings
there
matter
is
in
number;
one fever will have,
itself
eniagono'wano"hwak,
de"iago'hwa"e'sda'
one pain in
the gripes (it will

pierce one's body).
colic,
ni'hoie'e"'
so
Hadu"i'.
the
Hadn'M'.
"
Tho"ge'
na'ie'
ne^'tho'
that
there
head
will have.
ne'
he it has
done
tlio
4
ne'
clonsa^hadawen'ie'
he"'
again
At that
(it is)
amâin
he traveled
Odendonni"'a".
the
Sapling.
It
(timel
Honsa'ha'io"
tea'
noii'we'
thono"-.sa'ie"'
Tliere again he
the
the place
there his lodge
arrived
where
hii'gwa
tea
matter
o'ne"'
ne"
gona"khwe'"i'
she
angry
is
>aniiufida'V\va
had been
fastened up
the
ne
his
mother
it
She
ne
head
it
was
the
the
hwtVe"hwa'
a"
hence she
Sapling
It
ne
the
it
head.
away
gati-'gwa
it
head
it snn
(Inminary)
nocturnal
gaii-'gwa'
it moon
(it is)
(luminary)
a'soilek'hrf
wawa'do"",
it
it
became,
ne"'
she finished th* 'way
the
o'ne"
now
ne
Ganio*'
I
ne''
gok'stefi'a'
ntiie'
the
she ancient
that
it
snn
rises
inva'oruii'sho'
so long
il
la:<Ied
it
Si
(is)
Hesh
thence
gWiV'tho
next
in
ne
a" se"
That
the
three
the
ne
It
Sapling
0-ha'ti'
the
It Flint
niwendage''
so
it
day
tis)
in
number
(it is)
Odendonni'Ti'
1-2
wa'he"'hen'':
he
13
(is)
Na'ie'
ne
o'ne""
now
it
11
one
place
(it is)
thither they two (m.)

directed their course.
now
nil
that
became night
nhwa'hniiea''da'.
o ne
ne'
the
that
daio''orak
ion
10
it
oiee""da'
the
became.
they two departed
there
of
as
one
also.
w;i'eiennenda''nha'
wa'wa'do"'.
it it
o^'ni'.
it
away
T.ca
The
where
wahiiaMen'diiV
tgaa'gwi'tge"':>
ofT
oiidat"hnia'djia''gi"
one her head had cnt off
tea''
the
cnrric<l
Hence she carried
took
it
'
where
it
Heiago'hau""
at the
Wa'e'hil'gwu"
grandmother.
his
Odendonni"
ne
hono"ha"-ge"'"ha'
the
wa
ono
ne
the
it
where
he marveled
ho'sodii'ha"
the
wliei
tea''
WiX'hoiiiwane'-
lies.
now
the
O'ne"'
Now
it .said
O'ne"'
"Now
15
IROQDOIAN COSMOLOGY
'202
Verily,
li<;lit.
not good thiit the huniiin beings who are al)out

the earth should eontinue to go about in dark-
it is
dwell here on
to
Who, moreover,
ness.
[eth. ann. 21
accompany mci"
will
man-being, named
Fisher, spoke in reply, saying: "I will accompany thee."

being, another person, said: '1, too, will accompany thee."
manwas
It
Another man-being, whose name is Fox,

accompany thee." There were several others,
aid
volunteered
to
who, one and all,
several man-beings,
Sapling.
At that time Sapling said: "Moreover, who will work
The Beaver said: ''Verily, I will make it." Another
at the canoe r'
man-being, whose name was Yellowhammer, said: "I will make
the hollow of it." At that time there were several others who
And then they worked at it, making
also gave their attention to it.
who
the Raccoon
said this.
too,
will
he"sgegwa"ha'
ne"
said:
lience
"'I.
go
will
I it
gaa"gwa'
the
to
.3
noii'we'
aio""sek
ne"'
the place
they should continue to go about
the
where
ne" tho'ne"' o'"hwendjia"ge'.

here
Hefi'gwe',
Sgaia'nis
He man-
Fisher
(Long-track)
thou and
being
kind of person
(is it),
over,
just his
(he
(is)
is
body
na"
that one
he
scores (vol-
the
wa'he"-hen":
he
is
it
tho"ge'
ne"
atthat
the
body
'!"
o"
e'dwe'."
"I
too
we
is
go
will
together."
they (m.) him will
Odeiidonni":!"
It
gagwe'gi'
wahoiithoiithey (m.*
it all
made
Odendonni"a'.
ne"
the
a-ssist
waho"'hen":
he
Sapling
It
it .said:
Sapling.
"SoiT'
"Who
it
will
work
their
O'ne"'
Now
Nagaia'gi":
'"1"
Beaver
"I
the
at
hiia"
it
I it
"
will
make."
1Q KwtV'kwe"'
Yellowhammer
ni'ha-senno"de"'
such his name
In kuid
(is)
it
ne"
the
said
thi'haia'da'de',
He man-
he another
na'ie'
ne"
that
the
person
(is)
wahe""hef[":
he
it
said:
is,
'"I"
"I
(it is)
e"ksadon'nia'."
Tho"ge'
o'ne""
trough (hoilow)." will make
At that
now
(time)
kind of person
Hen'gwe"
being
(Stick-cutter):
uonwa'ho"-
He
canoe?"
Pge'.sen'nia'."
verily
di"
moreover
Wahe^'hen"
ga-hoii'wa'?"
ne"
e"-hoio'de""ha"
he
just his
(is)
(is it)
11
li
thi'ha-
He man-
said:
(time)
V2
too
where
unteered)
de"'
o"
"I
called
e"'honwaie'nawa's
the
!"
Hen'gwe'
said.
it
(are) severally
tea"
"I
said:
it
they (m.) man-being
(m.) other (arc)

severally
ne"
he
hefinongwe'sho""o"'
Thi'hadiia'dade'nio"'
ga'ia'k
he
wa'he""hen".
haia'djl'
Has Bail Fur)
"T'
said:
It
being
Fo.x
(It
he
wa'he"-hen":
projecting
another person)
is
the
that
projecting (ho is
another person),
go
I will
reply
ne"
Sge"'hna'kse'"
heia'gne'?"
one and
wahe'hen":
he talked in
Kaccoon
iada'de',
good
together?"
da'hada'dia'
Tcokda'gf
will go."
They
non\va"ho"de"'
thi'haia'da'de'
He man-
e"dwe"."
^ we
di"
called,
Hen'gwe',
it is
they (indef.) are

about to dwell
being
more-
is
de'oia'ne'
oiinagiithe"
Who
hiiia'dji',
he
ofi'gwe'
human
Soii'
earth on.
it
will go."
10
(it is),
the
he"dne"."
t*
(it is).
tea"
being,
verily.
should continue to be night

it
4:
hi'ia'
Not
daio'gas'dik
the
Hiia",
diurnal
light
bring
-^
endek'ha'.
orb of
it
thigofidiia'dade'nio"'
they
(z.)
other Individuals
.severally (are)
o"nf
waha-
also
they (m.)
ONONDAGA VERSION
There
the ciinoe.
kept
Saplinj;'
208
"Do
.siiyiiii^':
ye luukc
luistc
the
in
a short time, now, verilj', they tinished it, uuikinjj'aeauoe.

Quickly, now, they prepared themselves. At that time they launched
Then Sapling said: "'Moreover, who
the canoe into the water.
Beaver said: "I will volunteer to do it."
shall steer the canoe T'
woi'k."
Ill
Otter also said:
Now
too."
"'I,
they went aboard and departed.
Then Sapling said: "'In steering the canoe, thou must guide it
eastward." Now, it ran swiftly as they paddled it onwai'd.
It was
night; it was in thick darkness; in black night they propelled the
canoe onward. After a while, seemingly, they then looked and saw
And when they arrived at the place
that daylight was approaching.
whither they were going it was then daj'light. They saw that there
dii"hwasteis'd:i'.
Tho''ge'
the matter gjive

attention tii.
At that
o'ne"
now
wa'hadi
Wii'hodiio'de"' *ha'
(m.)
tliey
worked
it
at
"
hofi -
made
tliey (m.)
(time)
ion'nia'.
Ne"tho-
i'ha'do"k
the eanoe.
There
he it kept
saying
ne
Odendonni"'a":
the
It
Niioi'hwugwri'ha"
de8wa'nowfiiri'he"'*h{i*/'
do ye mjike haste (make your
So
it i^
o'ne"'
hi'ia'
now
verily
matter
.short
^'Hair',
Sapling;
wtfhondithey
m.J
backs boil)."
efmo'k'do'"
WaVlwakdiV'iV
wiVhadi^honiou'iiitV.
they im.l
task
finished
it
canoe
it
It is
o'li*'^"*
now
a short space
w;l"honde'''sa'.
they made them-
made.
one
Tho"ge'
hwa'honna'di"
water on
thither they (m.)it
(in)
east
now
At that
selves ready.
awe ge
(time)
Tho''ge'
wil"he""hen"'
At that
he
it
tlie
it i-alloe.
Odendofini'Ti":
ne'
said
ga'hon'wa'.
ne"
the
It
'Son"
"Who
Sapling:
di"
more-
(time)
1.1
nonwa'ho"'de"'
e"thennideriwa"'da'
he the canoe will
kind of per.son
Nagaia"gr
'.
Beaver
guide".'"
ver
wtVbe"'hen*":
he
it
said
(Stick-Cutter)
'
Skwa'ie"'
e"gathonga'isi'k."
I"
will volunteer."
o'lie"-
wa'hoiidi'dalc,
At that
now
they (m.) got

aboard,
(time)
the
he
Sapling
It
it
thou wilt guide

canoe."
the
where
liow
said
Tliere
two
it
it is
thither thou
wilt fiir^ct
rises
it
10
tc
runnin;^
tlif
they (m.)
11
o\s()ndao-oriwa'sho"Vowa'-
darkness to dark-
ihey (m.) go along

propelling the canoe.
is
it
Dieu"ha gwa''
Suddenly,
seem-
Ne''
o'ne"'
The
now
it is
o'ne"'
now
vva'hontgat'hwa
they (m.) looked
wabadi'io"'
they (m.) arrived
along.
non'we*
hwiVhen'ne'
ende"'
the place
thither they (m.)

are going
daylight
(itisj
13
ingly,
coming
thence so
blackness (night) in alonj^ great
joined,
daio'do"'ha'die\
lighti.
sun
iio"siea"drr
wlicre
hadi'honioil'die'.
efidc'
it
deioa"dadi'
lii'irr
day (dav(day-
O'ne"Now
departed.
'rgaa'gwi'tg'e"'s
vtTilv
It i nifjht,
then'
(ra.)
(it is)
ncss pili-h-dark)
o'ue"'
they
*'
tlie
ing.
n('*'tho'
also."
wa'hon'deiTditi"
Deio"gas, deioda'sondai'go"',
weiia'die'.
goahmt; row-
o ni
said:
it
o ne
now
e"se fluid en w;i 'da"."
tea"
ne/
he
wa"he"4iefr
Odendofiiti'Ti
ne"'
Wii'he"'hefi":
otter
Tho-'ge-
1"
ne''
the
tea"
the
where
o'ne"".
now.
WiVhontgat'hwrr
ne"tho*
They (m.) looked
there
at
it
11
15
204
IROQDOIAN COSMOLOGY
was
[ETH. ANN. 21
seemingly, an island, and they saw that the trees standing

tall, and that some of them were bent over, inclining
far over the sea, and there in the water where the tree tops ended
the oanoe stopped.
Then Sapling said: "Moreover, who will go to
unfasten the light orb [the sun] from its Ijonds yonder on the tree
tliere,
there were very
Then Fisher
top?"
"I
said:
At
[will volunteer]."
Then Fox said: "I, too

up high, and passed
will volunteer."
that time Fisher climbed
along above [the ground]. He crossed from tree to tree, going along
on the branches, making his way to the place where the diurnal light
orb was made fast; thither he was making his course. But, in regard
to Fox, he ran along
below on the ground. In a short time Fisher

then arrived at the place where the diurnal light orb was made fast.
gwa'
tga'hwe"no',
there
seein-
it
ne"tho'
wii'hadi'ge"'
they (m.)
island
saw
it
tree stands
it
it
tree trunlss (are)
long
agwa's
deiotcha'kdon'nio"',
very
they
(just)
{z.)
(it is)
hadeiodefi'ha'k'donnion'-
are bent severally,
jnst
tree trunks are bent over
it
toward
(tall),
ne'
srwe
gania'da"ge"sho""
the
it
hagwa'di',
ne"'tho'
tea"
non'we'
of
there
the
the j'lace
lake (sea) on along
it
vory
plurally
floats,
gaen'he'dji's
agwa's
gii'hi'do"'
there
.side
it,
where
awe ge
it
hegaen'hade'nio"'
water on
there
trees
it
doiidagada"nhti'
ne"'tho'
end severally
there
there
it
ne"
stopped
the
(in)
Tho"ge'
o'ne'
At that
now
ga'hofi'wa'.
it
canoe.
wahe^'heii"
he
it
ne"
said
Odendonni";!':
the
It
Sapling:
(time)
"Son"
nonwa'ho"de"'
di"
"Who
moreover
(isit)
ne"
tea"
he
there
it
tree top
go
will
it
ne
hegaeii 'hage^'hia'dsi'
the
the
e"'haniiondagwa'iia'
kind of person
ends
tganiiofi'da'
yonder
it
there
it is fas-
tened
"
gaa'gwa
'
the
where
Sgaia'nis
sun
Fisher
(orb of light)?"
"1",
wahe'"hen":
lie it said:
si"
unfasten
to
e"gathonga'iak."
"I.
Sge"'hnak'se"^
'T'
o"nr."
Tho"ge'
o'nc"'
"I
also."
At that
now
wahe-'hr-n":
Fox
will volunteer."
heitsaiil:
wahaa"the"'
he
it
climbed
ne'
Sgaia'nis
the
Fisher
(time)
10
he'tge""
ni'hodoiTgo'di'ha'die'.
up high
there he passed along.
WiVhaen'hiia"kho"',
He
tree tops crossed over,
o'sgo'ha'ge"it
bough on along
severally
sho"'
ne"tho''
ni'hat'ha'hi'oe
ne"tho'
nhwa'he"
tea"
non'we'
there
there he traveled
along.
there
thither he
the
the place
was going
where
11
tganiion'dtV
12
there
it is fas-
ne"
etldek'ha'
the
diurnal
die'.
Ne"
na
The
that
that
one
15
the place
Sge-'hntVkse"'
iie'tho'
nhwiVhawenoiThii'thither he was making

his way.
there
e'da"ge'
down
r<jx
ni'hadak'he'.
(on the
there he ran.
ground
ne
o'ne"'
now
In a short time
(it is close apart)
noil' we'
sun (orh
of lightl,
Wadwakda"a'
14
it
tened up
13
ga;i"gwri'
Sgaia'nis
o'ne"'
hwa'hu'io"'
Fisher
now
there he arrived
the
tea"
the
where
tganiiofi'da''
there
it is fas-
tened up
ne'
the
gaa"gwtV.
it
sun.
Gondadie''
At once
wa'hatcho'hi'he
it bit
repeatedly
At
205
ONONDAGA VERSION
HEWITT]
he repeiitedly bit that by which it was secured, and. .severiiifj

Now, moreover, he cast it down to his friend.
.sun.
oiK'O
he removed the
it,
He cauuht
Fox, who stood near beneatli him.
and now. more-
it,
When
they two had run half tlie way across

the island, then Fiinfs graudmother noticed wiuit had tuiveu place.
She became angry and wept, saying: "What, moreover, is the
two
over, they
rea.son,
tied.
thou
that
Sapling,
done
hast
manner^'
this
in
this
and began to run in

Fox ran along on the ground and,
pursuit of the two persons.
Fisher crossed from tree to tree, running along the
in turn.
lii-anches.
Now, the elder woman-))eiug was running close behind,
and now she was about to sieze Fox, who now, moreover, being
Then Fisher caught it. Now, next
wearied, cast the sun up above.
she. the elder woman-lteiug. aro.se at once,
Then
'ho""
ne"'
tea"'
the
the
wliere
ganiionda"gwe',
gaa"gwa\
ne"
the
it
O'ne"'
Now
sun.
ne"
honna'tclii'
ne''
thev
the
lire
fiistencil
it it
friend^
by
he
di"
e'da'ge'
moreover
down below
it
he
severed
thither he
it
mifastenert
hwa'honwa'die"'^
hwa'ho'di'
thither he
it
ne"tho'
it
throw to
him
threw
Sge."'hnak'se""
Fox
tlie
wa'haniionda'gwii'
wa'ha'isVk
it,
do.sge"'-ha'
there
iieiir
tha'da'.
by
there
lie
.stiinds.
Na'ie'
ne"
That
the
da'haie'na
there he
dewa".sen'no"
moreover
niga"hwe'''na
tea"
the middle
it is
di"
now
eaught
(iti.M)
the
so
where
(half)
ne"
waontdo'giV
o'ne"'
now
island
large
it
she
it
his
where
hiVdon'sa'hnidak'he"
just there again they two
(m.) are running
ne"
she
it
ne"
drdoi'hwiV'khe"
thence it was the
reason
"Ho't
di"
noiiwa'ho"-
"What
moreover
kind of thing
said:
O'ne"'
Now
ne"
Na'ie'
so thou it
didst do
ne"
8ge""hna'kse"'
It
Sapling?"
gok'stefi'a'
wa'honwa-
she ancient
she them
<ine
jairsued.
the
she ran
e'da'ge"
ni'hadak'he'
groinid
there he ran
That
"''ke"'
ne"
Sgaia'nis
he'tge""
the
ne.xt in
the
Fisher
up high
it
there he
is
running.
It*
de''haen'hiia'kho""ne
he tree tops
is crossing
severally
dosge""ha'
O'ne"'
Now
ni'hadiik'he'.
boughs on along
nfi'ie"
(it is)
time
o'.sgo'ha"ge".sho""
.'
that
on
oe"
Odendonni"aT'
uwa'sie'i'i"
thus
wa"diofia"dat
dofidaiede''sda'dji"
thence she leapt up
di"se'k.
tho'ne"'
the
Sliejberame
Flint.
It
(is it)
de""
Waagona"-
O'hji'u".
the
waa'hen":
she wept,
angry.
The
fled.
there
grandmother
wa'dio'"'shent'hwii',
khwe"'"h;i',
they two (m.
ne"tho'
(is)
ho'.soda'ha"
the
noticed
Tea"
w:Vhiade"gwa\
o'ne'"
It
dfuedak'he"
nearby
there she
came
lis
rimning
ne"
gok'.steii'a',
o'ne"'
tho"ha'
a'honwfiie'na'
the
she ancient
one,
now
almost
she him could seize
Sge"'hn!'i'kse"'
Fox
ne"'
the
gaa"gw:i".
it
sun.
wa
hatche"''da"
he became wearied
Sgaia'nis
Fisher
di"
o'ne"'
now
moreoviT
da'haie'na".
there he
caught.
it
o'ne"'
now
ne"
the
hwa'ho'di"
iie'tge""
up high
thither he
it
lo
,
i'*
threw
Na'ie"
ne''
That
the
(it
i,s)
o"''ke"'
next in
time
15
IROQUOIAK OOSMOLOGY
206
And
him.
in turn, .she pur.siiod
noxt
lie,
[eth. ann. 21
in turn,
when she came run-
ning close behind him and was aliout to seize him, being in his
turn wearied, cast the sun down, and then Fox in his turn caught
Thus, verily, it continued. Fisher was in the lead, and he at
it.
once boarded the canoe. And close behind him was Fox, holding
the sun in his mouth, and he, too, at once got aboard of the canoe.
Now, moreover, the canoe withdrew, and. turning around, it started
awa3\ Now, moreover, it was running far away as they paddled it
onward when the elder woman- being arrived at the shore of the sea;
and she there shouted, saying: ''O Sapling, what, moreover, is the
reason that thou hast done this thing in this nianner? Thou shouldst
pity me, verily, in that the sun should continue to pass thence, going
thither [in its orbit, giving day and night].''
He, Sapling, said nothwa'honwa'se"k.
-I
Na'ie'
o""ke"'
That
uext in
time
him pursued.
she
(it is)
2
3
dos:e""ha'
'^
now
near by
o'ne"'
tho"ha'
a'hoiiwaie'na'
o'ne"'
ne"
o'^'ke"'
there she came

running,
now
almost
she him could seize
now
the
that
next in
time
wiVhatche""da'
e'da"ge'
he became weiiriod
down
hwa'ho'df,
thither he
Sge^'hna'kse"'
lime
Nii'ie'
bi'itV
niio'di'hfi'die'.
there he it
caught.
That
verily
so
(it is)
na'ie'
Fisher
that
O'ne"'
Now
it
continued
his
He
to be.
again he got
aboard
gaii^'gwii',
it
o"
na'ie'
That
sun.
Fox
the
haia'dagonda'die'
his
gon'wa'.
O'ne"'
Now
di"
ne"
moreover
the
again he got
aboard
ga'hon'wiV
it
again
it
canoe disjoined
O'ne"'
Now
itself
(.from the landing).
lO
21
i'no"'
far
ne"
o'ne"'
daie'io"'
the
now
where
onward
there she
arrived
it
again
it
di"
ne"tho'
wiVdiago'hene''da\
now
more-
there
she shouted.
ho't
di"
"It Sapling,
what
moreover
hast
the
sun."
the
ne"
the
wa'a'hen":
she
Not
(it is)
ste""
anything
diioi"hwa'
kind of thing
it
said;
it is
reason
tea"
the
where
hi'ijV,
ne"
verily.
the
tea"
de'ha'weil'
he
it
said
dondawet'hak
thence
the
where
pity
gaa"gwa\" Hiia"
it
nonwa'ho"de"'
A'sgiden'ii'
Thou me shouldst
done?
ne"
ne"
over
" Odendonni"a',
it
run-
sea (lake)
beside
o'ne"'
so thou
it is
ganiadak'div
she ancient
iiwa'sie'a'?
in.
turned around
sagadak'he'
gok'steiiM',
here
canoe
ning
they (m.) go paddling
(is it)
1-Jl:
di"
hodigawe'hfi'die'
tho'ne"'
it
wa'dwatga'ha-
with-
moreover
the
12
the
itself
tea"
one.
13
it
drew
sawathonwanenda"sia\
de'ni'
thence
ne"
it
ga^hofiwa-
the
dawado''"tgiV
canoe
in.
mouth
ne"
sa^hadi'dak
body did not stop
too
canoe
he came holding
in his
(it is)
the
ho'nhonda'die'
Sge'"hna'kse"'
ne''
next in
it
place
ne"
in the
is
oiVhoHwagoiTwa^
sa4aadi'dak
body did not stop
gwa"tho'
there
Ha'hen'de^
lead
haia'dagondri'die'
ne^'tho*
next in
east.
da'hfiie'mV.
Sgaia'nis
o""ke'"
Fox
it
(it is)
(3
o'ne"'
the
daiedak'he',
below
4:
ne"
it should continue to pass thither
ne" Odendonni"a'. 'A^'se"'

the
It
Sapling.
Three
ONONDAGA VERSION
HEWITT]
207
She said this three times in suceession. Now she excliiinied:

"O thou. Fox, eti'use thy oreiula to eause the sun to puss habitually
Thriee, too. did
thence, going thither." Fox said nothini;- in reply.
ino-.
she repeat this speech.
again, she
Nt)w.
"O
said:
thou,
Fisher,
orenda whereby tht)u eanst luake the sun to pass habitually

Thrice did sh(^ repeat this
thence, going thither." He .said nothing.
effuse thy
And all the other persons, too. said nothing. She said:
'"O thou, Beaver, thou shouldst at this time have pity on me; do thou
efl'use thy oi'enda; moreover, thou hast the potence to cause the sun
He said nothing. Thrice,
to pass thence habitually, going thither."
All said nothing.
Now, there was
too, did she repeat this speech.
saying.
there a person, a man-being, whose orenda she overmatched.
"O
said:
nwiVondiet'"a"
so many she it
ne"
na'ii^'
the
Ilial
(it is)
repeated
dothon
sIk*
[la-ss
kept
it
"A"se""
o"
Three
too
o'ia"
otlier
wa"ge"'hen"':
she
(z.)
it
Hiifi"
sun."
potency
anythiiij;
nwa'Dudiet'";!"
many
she
repeated
so
(""sgwe'nia"
the
thou
ste""'
Not
anything
iion'do"k.
she
it
kept
saying.
ste""'
(it is)
to
it sjiid.
do
"A^'se"'
o"'
Three
too
so
o"'
ne"'
thi'hsidiifi'dade'nio""
too
the
just they (m.) are diflerent
hast
gau"'gwa".'"
the
WaVe"'herr':
She
said.
sun."
it
many
she
repeated
na'ie"
that
it
hiia"
yaawe'sfi'
not
it all
(itis)
"Nagfiia'gi".
i's
ne"
o""ke"'
"Beaver,
thou
the
present
(z.) it said:
(itiî
ones
(itis)
it
*^
thou
nwtl'ondiet'";!'
That
de"hon'nen'.
"^
sa'sha-
the
here
ne"'
should eon-
it
O'ne"'
Now
'^
tinue to pass tliither
tf
time
de.sadennon'de""
me shouldst do thou thyself in thy
tl'sgideii'il";
di"',
thoii
more-
orenda' array
pity;
nia'
to do
ne"
tea"
the
the
where
de'ha'weiT.
he
thence
ne"'
the
tea"'
\\
dondawet'hak
art ahle
Na'ie"
they (m.)
anything
it
de"ha'weiT.
he
she it kept
saying
dotimii thyself in
thy orenda array
where
(itis)
iioiTdo''k.
tiiat
do
said
it
na'ie"
it
desadeiinofi'de"'
tea"'
Hiia'
he
"Fisher
the
art ahle
it
de"ha'weii"
"Sgfua'nis
said:
ne"
\|
thou
ste""'
Not
(it is)
(is)
sde"''sa'i(y''
e'^sgwe'iiia''
to
gaa"gwa\"
the
Fox.
it
"Ssre"'"Fox
said:
(z.) it
where
Sge"'hna'kse"".
he"'
she
thou hast potency
tlie
thither
again
wa"ce"'hefr':
sa"shasde'"sa'ie"'
tea"'
tliyself in tliy
ne"
should eon-
it
tinue to
it
saying.
orenda array.
dondawet'hak
O'ne"'
Now
iiorrd(>"k.
desadennofi'de"'
hna'kse"'
thence
She
thou. Otter, thou art a iine per.son, do thou effuse thy orenda
it
hiia"
not
(itis)
said.
ste""'
anything
over,
it
thoii wilt
where
be able
gaa"gwa".""
ne"'
should con-
the
it
o"'
Three
too
de'hon'neiT.
it
said.
many
she
repeated
O'ne""
Now
dada'
wa'thonwaerrgen'niii".
person
she his orenda overmatched.
it
iion'do"k.
na'ie"
she
that
ne"'tho"
there
(z.) it said:
it
10
ste""'
anything
11
Gagwe'gi"
kept
12
It all
saying,
(it is)
Wa'gc"'hen":
She
Not
(itis)
nwa"oridiet'"a"
so
Hiia"
sun."
tinue to pass ihither
"A^'se"'
they (m.)
e"'.sgwe'-
the
'
doiidawet'hak
thence
tea"
sa"shasde"''s;i'ie""
thou potency hast
ne"'
the
shaia"-
ht'-iTgwe"
he man-being
" Skwa'ie"'.
i's
"Otter,
thou
he
is
13
sonthou
art a
14
IROQUOIAN COSMOLOGY
208
[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].
gwe'di'io',
desadennofi'de"'
tea"
sa'shasde"'sa'ie""
ne''
good person,
do thou thyself in thy

orenda array
the
thou hast potency
the
sgwe
uia
thou
it wilt be
able to do
gwa'."
3
e"tcenno""do'"
the
thou thyself wil
the
will it
where
He
it
tea"
ne"
thence
the
it will continue to pass
(it
Niiawe'""ha'.'
she
'Z.
it
"
said:
am
gaii"it
gawennaniioiida'die'
There
be
let it
dondawet'hak
Ne"tho'
"Niio''.'
"So
said:
the
where
"
ne
AVa"he"'hen":
sun."
where
tea"'
as soon as it was said

word came fastened to
it)
Tho"ge"
o'ne"'
ne"
Nagaia"gr
At that
now
the
Beaver
thankful."
(time)
"O'ne""
"Now
Wii'he""hefi":
he
it
said:
gano'we"'
hi'ia"
verily
tea"
sa'sadei'hwatVa"da',"
the
again thou hast done wrong

(mistalien a matter),"
dire
it is
where
o'ne"'
di"
da'hagawe'sotcie""div.
now
moreover
instantly he took paddle out of

water.
da'ha'hwa'e'gwa
7
thence he battered
(flattened
the
otter
wa'haie'"'da',
on
he
it
struck.
It
was
(pcxir it is).
it)
Ganiio"
8
his face
Skwaie""-gen' 'ha".
ne
it
hago'"si"ge'
sa'hadi'io."'
o ne"
ne"
again they
now
the
So soon as
Odendonui"a'
It
Wivhe""hen":
Sapling
he
it
said:
(m.) returned
wa'gatcennon'uia
I am glad
"O'ne"'
"Now
o ne
tea"
tea"
skeii'no""
now
the
well
the
(it is)
where
in
O'nc"
Xdw
sedwa'io"
again
where
di"
he'tge""
e"gniion'de"\
he'tge""
more
up high
I it will fasten.
up high
we have
returned.
heîoiituofidiVgwe'"
it
will be
unchanging
over
e"o'aniion'dak
11
it
tea-'
will be fast
gaa"gwa\"
the
it
Tho"ge'
o'ne"*
At that
now
sun."
where
de"wet'hak
'O'ne'"
"Xuw
12
thenee
it
will con-
tea"
o^'hwendjia'ge'.--
the
it
where
gaa"gwa\
14
it
(it
moon,
luminary)
earth ou."
she
(z.) it
said:
(time)
ne"
gaa^'gwu'
the
it
sun
gae'^'hia'de'
sky
it
tinue to pass thither
13
wa'he'hen":
(i.'-)
De"io'hathe"dik
cause
be light
It will
present.
Ne"tho'
di"
There
mureover
uwtVawe"''ha
so
it
came
pass
to
tea"
the
where
it
to
a'sofiek'ha'
night pertaining to
it
209
ONC>NDA(iA VKRSION
HEWITT]
Kow, Sapliny
traveled (ivit
visilik'
tlic
There was
earth.
duo
in
There he \Yeiit to
place a river course, and he stood lieside the river.
work and he formed the liod}- of a human man-l)eing." He completed
Tliereupon. the human
hi.s body and then he blew into his mouth.
Sapling said: "Thou thyself ownest all
now, verily, he i-epeatt'dly looked around,
and there was there a grove who.se fruit was large, and there, moreSo, now
over, the sound of the liii'ds talking together was great.
Thus, in his condition he watched him, and
came another thing.
man-beint;- l)ecame alive.
this that
nuide."
is
.So,
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 completed her body, and then he
he made a human woman-being.
He said,
blew into her mouth, and then she. too. became ali\e.
addressing the male man-being: "' Now, this woman-being and thou
de'hodawenie"
O'ne'"
Xinv
o"'hwendiia'de'
tea"
the
wiiere
traveleil
lie
it
earth
is iiri'siMit
river
in
is
present
Iln.Te
went
II SiqiliiiK-
ne"
wa'hoia'don'nia"
lie liis Imdy made
to wdric
oiTgwe'.''
ndw
lie
I
ne"'
Idew
tinisiied
ha'sagon'wa*.
Tho"ge"
o'ne'"
wa'ha-
month
At tliat
time
now
he
his
tlie
in.
wind ntleredi
do'niiet
ne''
on'gwe'.
beeame
the
hnman
Odendonni'Ti"
It
"I's
wa"he'"hefi"':
Sapling
nen'ge'"
the
so
o'ne'"
now
Dti'.
dime."
it is
So.
ne"'tho'
o'hon'dfi'it''""
there
brush (shrnbs)
it
he
\'erily
ne"'
swaiiio'na",
ne''tho"
tlie
itfrnitlare)
there
are (lie)
goridiio"sho''"a'
(z.
animals
ihirds)
si'nall
is
odit'ha".
Da',
o'ne'"
theylz,^
are talking.
So,
now
the
Avhere
it
hagwa'da's
he
thought
eyes fixed on
o'ne'"
he"'
again he went to
now
again
o'ia''
it
work
large
ni'io't
There
so
]ier-
an-
O'ne""
Now
o""'ke""
ne"'
she hnman
n<'xt in
the
l>eiii.g
time
wa"haen"'dat
sa'ha'son'nia"
again he it made
Wa"he"'hen"',
.sa'hii'son'niii'.
again he
e'sagon'wa',
ne"'
Ikt iiKUith
ill,
w;Vhonwe"'"has
said,
it
hi'ia"
verily
ne"'
on'gwe".
the
human
\Va"shagoia"di"'siX"
He
made.
o'ne'
now
her liody com-
he
it
said to
him
o'ne""
now
ne"'
the
na"'
o"'
tm.i
tliiit
one
'
From
hadji'iia":
he
(is)
she
t)C(_'ame alive.
"Na'ie*
ne"
"That
the
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
11
wtVofido'n'het.
(it is)
II
10
being.
jileted
the
lilew
it is
haps.
other
Agon'gwe'
it
another
hofi".
beeoming
is
lonesome
sa'hoio"de""ha'
He
it
s^tiind lis)
it
Ne"'tho"
o'ia".
aj^'ain
gfu'sdoiVii'ne""
di"'
Ithing).
wiVhe'ii'
he
he"'
looking repeatedly
about
moreover
large.
de'hos'a''ha"
lie him had his
tea"'
it
de"hotga*don'nio'"k
hi'ia"
where
liu
thon
ifwnest
niiodie'e'".""
tea"'
one
they
sa'we"'
"Thon
said:
lie it
bein^.
alive
this
Tliere
\Va"hoia"di''s;i"
He Iiis body
Iniman
tlie
Ijeing.
wahaeiT'dat
o'ne'"
Ne"'tho'
'idia'.
raine to stiind.
]ie
eniirse
ji
wa"hoio'de""h:V
lie
river Ijeside
it
Odefidonni"a'.
Ihe
wathada
Ge"'hio"iiwad!i'die' ne''tho' ge"'hio""hwak'da

It
ne"
li
1^
18
210
IROQUOIAN COSMOLC)(4Y
[ETH. ANN. 21
Do
thou not ever cause her mind to be grieved. Thou must

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
Always je two
that will continue until death shall separate j'ou two.
Ye two must care for the grove bearnuist hold one the other dear.
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
Customarily, they two
cared not for the female human man-being.
Now sometime afterward,
laid themselves down and they two slept.
he M'lio had completed their bodies was again passing that way, and.
marry.
at all times hold her dear."
one
this
ne''
agon'gwe'
wedjinia'khe".
'A"gwi'
hwen'do"*
the
she human
being
ye two marry,
Do not
ever
E".shenoe"'khw:lk
a'she'nigo""hahetge""da'.
Thou her
thnu her mind shouidst hurt

(grieve lier mind).
wiVhe^'heii",
he
ne"
he her addressed
the
alwavs."
this
ne"
matter
long (is)
so
Thou him
certain
place (is)
it
again
death
it
you two
e"tcia'dien'
ye two will
tea"
nige
the
abide
where
so it
far
It
gruve
tea"
is'
the
ye
ye two shall hold one the

other dear ever.
tcia'we"'."
ye two own
Wa'he^'heu"
them."
ae'""
nheMjiie'a'
tea"
this
thither yv
willdultouchit)
gwa
at all
seemingly
ni'io't
so
ne
the
being
ne"
the
e"he"'.
she
male
the
it
said
hiui'
the
not
where
(it is)
hiiii
is'
not
ye
IS'
fe(is)
it is
'A"gwi'
more-
"Do
it
it
not,
hiia"
they two (m.)

abode together
.
this
that
that
one
ste"
(itis)
Hiia"
ne"
Not
the
it
de'honwasteis'tha
ne V
he her paid any atten-
the
anything
not
two will
do (touch it)."
thither ye
tion to"
hadji'uii'
he male
de'shagosteis'tha'
he herpaid any attention to
(is)
De'hnida'gii',
de'hnida"wi'
ge"'s.
They two (m.)
they two (m.) sleep

together
tomarily.
lay
the
over,
nheMjiie'a'."
le""
way
(itis)
dovvii together,
ne"
(1
more-
mistake
de'tcia'we"'
ve two own
de'hni"defi'
she human
being (is)
shrubs
stand
E"snii''h\vriue''a'^wa'
Ye two will make a
own.
it
agon gwe
it
di":
ve two
niio^hondo'da'
Few in
number
de'tcia'we"
(it is)
There
hofi'gwe'
he human
it
ne
events
Ne"tho'
13
two
Doga"a'
over:
way
11
12
for.
He
the
de"djiadadatnoe'"khwrik
(is)
where
seii'â'
10
fruit large
it
ne"
)"'
is
Always
e''sni'nigo"'hir'k,
ye two it will care
swa'hio'uii'
lies
There
Diiot'goiit
will
separate.
O'heiidfi'ie"'
Ne"tho'
ahalt hold
dear ever.
dedjisnikha"sitt'.
ge"'he'io'"
it
gado'ge"'
the
it
Ye two
"
she
abode
E"shenoe"'khwak.
he human
one
"Wediini-
e''den':
there
being.
nigai'hwe's
At that
(time)
ne"'tho
hon'gwe
nenge'"'ha'
marry
Tho"ge'
diiot'goiit."
shall hold
ak'he'
it
dear ever
wa shagowe"has
said,
it
do
cus-
O'ne"'
Now
gaiii'gwa'
some
(time)
211
onondactA version
HEWITT]
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
from the male person, and then, next in turn, he

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
He changed both alike. At that time
in the human woman-being.
As soon as she sat up she at once seized the
the woman-being awoke.
And, as soon as
place where was fixed the rib that had been hers.
removed
removed
a rib
a small rib
And now, verily, they

she did this, then the man-being, too, awoke.
both addressed words the one to the other. Then Sapling was liighly
nwiVonni'she'
so long
ne"tho'
is'he'
there
ere
again
h passed
he
lasted
it
wa'hatgat'hwa'
he
it
ne
one
the
this
the
shagodiuVdi\srr'i'
lie
two bodies
furmecl
their
(it is)
w;Vhenno"'don'nio"'
o'ne"'
niiodie'e"'
so it has done
tea
looked at
nen ge
now
lie it
ho't
what
thought repeatedly
(it is)
vher
nonwa'ho"de""
kind
na'haie'il'
so he
of thing
it
the
it
their
two minds should
At that
(time)
amuse.
where
do
Tho^ge'
da"hodi'nigo"4iawen'ie\
tea*'
should
wa'ha'deii'dia'
ne"tho-
nh\\;Vhe*
tea"
non'we'
henda'gii"
ne"
he started
there
thither he
the
the place
he lay
the
wcut
where
hadji'na*
hoda 'wi\
he male
he slept
(was asleep).
(IS)
He
bone
it
it is
now
there
ne
o'ue"
now
it rib.
"
he
it
(it
removed)
o">'ke'"
e"he"'
the
she
female
time
tea"'
goda"wi"
o'ne"-
the
she
no\\'
where
tea"
the
asleep
was
niwaa".
so
where
it is
small
waba'nioda'gwa
ne
na
the
that
that
he
ne"
e'iit'-'
that
the
she
female
o'ne"'
di"'
ne''
noAv,
more-
the
(it is)
hadji'na'"
he male
ho'de*Va'
ne*'
his rib
the
he him
e''he"'
Dedjia'o"*
in.
Both
agon gwe'
she human
being
sha'thaie'ir
alike he
Avfre'iek.
she awoke.
gondri'di
ge"'-ha\
it
was
(had been)
hon'gwe'
he
human
being
8
9
set rib in.
he her
it
wa'thade'ni'.
Tbo"ge'
he changed the
Al that
did
two.
at once
rib(s);
.êt
rib
10
female
ga'ede"*.
the
wa'shago'de'-
she
over,
ne
it
wa'ho'de'gae'de"',
he male
the
o'de^'ga';
the
hadji'na*
ne''
her rib
her rib
ne*'
he them
exchange<l
igo'de^'gil*'
ago'de'''g!V
(it
wa'thade'nf
there
in size.
ua'ie"
untixed
6.
removed
one
ne"tho"
O'ne"
Now
it
unfixed
ne"
next
the
wa'ha' nioda'gwa''
o' ne" '
ne''tho'
arrived
o'de"ga',
o'stie""da
sga'da^
one
Wa'ha'io"
tea"'
thither she
seized
Ganiio"
So soon
it
the
wliere
ne"tho'
thus
Ganiio"
So soon
she sat
iij)
lieio^nio'drr
the place
there it stands
tixed
so she
eie a
it
did
imw
one"
now
n('"'tli(>'
there
arose
ne"
11
WiVontgetc'gwa'
non'we'
nwu
time
o'ne"%
12
ago'de^'ga'her
wfi'ha'iek
he awoke
13
rilj
ne
O
too
the
14
as
111'"
the
hadji'iiiV.
he male,
(is)
O'ne"'
Now
hi'iu"
verilv
dcdjia'o""
both
<ken'no""
peaceful
(it isl
15
212
He
pleased.
"
said:
Now
you
tell
[eth. ann. 21
without
that, in peace,
Ijoth
Thou wilt do
one who abides with
ceasing ye both must hold one the other dear.
evil
shouldst thou address unkind words to the
thee
And, next
in this particular place.
human man-being,
"Do
turn, he addressed the male
in
come to dislike her

thou dost abide. The two human mtm-beings that I have
made aj'e sufBcient. The ohwachira [blood-family, oft'spi'ing of one
mother] which ye two will produce will till the whole earth." Then
he again separated from them.
It thus came to pass that he noticed that his brother, Flint, was at
work far away. Then he ordered one, saying: "Go thou after him
who is at work j'onder; he is my brother, Flint."' At that time a person went thither, and said: "I have come for thee. Thv brother.
with
saying:
whom
de"hiadadwennaa"'senk.
1
J-
not thou ever
riio"'ye"
to
they conversed together
At that
repeatedly.
(time)
ne"'
Odendonni'Ti'.
the
It Sajilinsr.
o'ne""
aowa's
now
very
said:
it
he was
" O'ne""
"Now
\Va'he"'hefi"':
He
wa'hutcennon'nia'
y:lad
wa'-
sken'no"'
peaceful
(it is)
giatho'ie"'
you two
heiotgonda''gwr
tcti"'
hence
the
tell
where
hwtine'a'gwa'
de"tciadadnoe'"'khwak.
unending
if it
hold dear.
gawenna'het'ge"''
ne''
the
sd
E"sei'Thou
ye two will each other
(unceasing)
doga"'t
wilt err
-r
it is
it
word
ne"
e"'he'sen''has
thou her wilt say
evil is
the
to
l.e
desni"'den\"
gado'ge""
5
we"''has
6
he
addressed
hadji'na'
the
he male
(it is)
time
""A"owi'
'
it siiid:
de'sui''den\
Ne''th(>'
the
ye two abide
together.
There
on'gwe''.
human
the
i's
Do
it
just
tea"
Ne'^tho'
d\'
There
moreover
thoio"de'
11
there he
is
wrrtge'sefi'iiia'
I them two
have made
is
niio"'hwen'djia',
the
so
it
earth
large,
is
where
O'ne"'
Now
ohwachira."
10
thou shouldst hate

her
deo-ni-'
two it
snflicient
it is
wsi'hoho him
a*sheshwa"he"'"hii'
ever
hfiMegaie'i"
tilled
e"teiathwadjien'ni:V."
ye two will make
hweii'do"'
not
De"ga*hen''iilut*
It will become
being(s).
ne"'
ne.xt in
ne''
lie''
"
wa'he^'hen"':
o"*'ke"'
That
Nii'ie"
ye two abide."
a certain
(place)
it is
nfi'ie"
ne"
that
the
litis)
deshonnadekhiVsion'
again they im. have
separated themselves.
)
niiawe"''i*
.so it came
tea"'
o'ne"'
the
now
to pass
where
wtVhatdo'ga'
he
it
noticed
tea''
.si"
the
v<mder
where
ne''
de'hiade'^'hnon'dir
ne"
the
they two are brothers
the
O'ne"'
Xow
0*ha'a'.
It Flint.
wti'lia-
he one
working
de"'nha"nhiV
i^-^
commanded
w:Vh^"'hen":
''Heteiiiinuykê'
ne"
si"'
the
yonder
thoio^de'
there he
is
working
o'ne"*
ne''tho''
now
there
''Dagofi'hno"'kse'
"Thence I thee have
come for.
ONONDAOA
HEWITT]
Sapling',
lias
sent nie
t<>
Ih-'hil;'
21M
A'ERSION
thei'
with
Then Flint
iiu'.
said:
""I
work. Brand by I shall complete it, and then, and not before,
He ai;ain departed. He arriv(>d home, and morewill I yo thither."
I shall
over, he hroiio-ht woi-d that Flint had said: "1 am at work.
complete it by and by, and then, not before, will I yo thither to that
He said: "Go thou thither again. I have a matter alxmt
place."'
.Vgain h<> arri\ed there, and he
wiiich I wi.sh to converse with him."
He rt'jilied.
said: "He would that thou and lie should talk together."
saying: 'Verily, I nuist tirst complete my work, and not until that
Again he
time will I go thither." Then he again departed thence.
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 important than I.
^Moreover, 1 verily shall go thither." Thereupon SapA\'heTi he arrived
Flint did not notic<> it.
ling went to that jdace.
am
at
Hage'nhiVi'ha'die'
He me has ordeRMl ill
ne"
tlie
dedjiad^'huou'dir
Ik-
thou an- brothers
ne"'
the
Odendonni"'a'."
U Sapling."
eoming
O'nt"'""
Ni.w
lu^"'
(Jdia'a"
waTie""hefi"':
" Wag-io"'de".
E"geiennerida"'idia'
214
Thou art working for

saying: "I am working.
"
there, he said:
He
COSMOLOGY
IR()(H'<IAN
replied,
"
work
art thou, in thy
th^-.self ,
"
[ETH. an:^. -1
I desire to assist thee, for that
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 siiiEit
will take a
thou art concerned, thou art not able to make

Verily, that which thou believest to
be a man-being is not a true one." He saw standing there a long tile
There sat the beast with the
of things which were not man-beings.
face of a man-being, a monkey;" there next to him sat the ape;" and
And there were other things also
there sat the great horned owl.
Then they all changed, and the I'eason of it is that
seated there.
they were not man-beings. Sapling said, when he overmatched their
And,
ciciit.
in so far as
human man-being.
hen":
Look!
Sadadio'de"-'se--khe"-',
" Thou art working for
art thou
said:
thyself,
it
am
" I
said;
working.
"
the
thou art at
where
work?"
Ge'he"'
AVagio'^de-.
he
lio''de'
tea"'
He
.sii'gwii'
replied
gome nawas,
desire
I it
Da'hai'hwa
swii'djik'
because
thee will aid,
(too
will last
(long)
it
tea''
degni'
geii'gwiV
they (m.) will become
the
two they
onlv
numerous
where
(a re J
e"4ionnatgri- de"' "ha"
o"ionni'she'
ne'' on'g'we".
he
At that
beings."
se"
wa'he^'hen"
Tho'^ge'
'
human
the
tea"'
degni''
the
two they
where
(are)
hiVdea'aieT
hi'ia**
just
it is suffi-
cient
Hiia"
hi'ia'
Not
verily
ne"-
ne
the
this
Satgat'hwa',
Do thou
look,
do
hiia''
hi'ifi"
not
verily
they
(z.)
where
Ne"tho'
it is
There
the
it is
mal
It
being
make.
the
it
shouldst
se'he"'
oii'gwe'."
Wa'-
thou dost
think
luiman
He
being."
hiia"
gonni"'den"
ne"tho'
they
there
are in
thou
(z.)
not
abide
(it is)
hatgo'da'
he
gadji'k'daks
ne"'
the
sits
it
(na'ie'
(that
eats liee
ne"tho'
gago"'sofida"gwi'),
luiman
has the face
it
of),
(it is)
o'wa"tho'
ne"
next in place
the
being
a-e"-uo""ha'.
11
a'se'seii'niti'.
(= monkey)
on'gwe'
ani-
beings.
oii'gwe"
human
(are).
ga'io'
ne"'
10
human
the
rank
de^'geiT.
being
the
tea"
correct
deiodine"'he's
the
oii'gwe'
human
ne
it
de'tgaie'f
it is
them
finished
where
tea"'
looked
two
on gwe.
ne
W!utge"stt
thovi art able to
tliou
(it is)
hatgat'hwa'
"There
Sapling:
It
thassrwe'niii'
i's
liere
(it is)
"Ne"tho'
Odeiidonni'Ti'
'
the
time)
verily
as matter of fact
116'
said
it
much)
Wirtci''sa'
thou two oompletedst them
ape.
Na'ie'
o in
That
also
hatgo'da"
ne'^tho*
he
there
sits
ne
degens'ge'.
the
horned owl.
(it is)
Ne"tho-
Thigondiiii'dade'nio"'
12
Just they
iz.)
are different
There
also.
wa'dwatde'ni'
tliey (indcf.
in
otiiers
na'ie'
13
dt"lioi'hwa"khe'
that
it is
reason of
ne"tho'
the
there
on'o-we'
human
de"'gen'.
it is.
Wa'he"'he
He
it
said
it
the
it all,
kind
came
to pass
ne"
gagwe'gi',
changeii
nwa'awe"''ha'
so
where
(it is)
tea"'
it
tea"'
not
where
(it is)
Odendoiini"'a'
ne
Sapling
the
It
being
a
The monkey and the ape were probably
quite
unknown
hiia"
the
to the Iroquois.
ONONDAGA VERSION
"Verily,
oreiidii:
good
it is
tiiut
thou, Flint, .shouldst cease thy work.
Then Sapling said: " It is
to stop.
come
that has
It is a direful thing-, verily,
215
He did
to pass."
not consent
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
Then Sapling said: 'JVIoreover. I
it is necessary for me to work.""
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;
After a while Flint said: " Oh, Sapling! Thou
it was exceedingly hot.
wouldst consent, wouldst thou not, that thou and I should converse
"Oia'ne"
wa'thaen'gen'nia
he their orenda
"It
is
good
ni la
ne
verily
the
thou
overmatclied:
saio"de'.
Gano'we""
hi'ia"
tea"
the
thou art at
It is direful
verilv
the
it
consented
Now
it is
de'sathoiida'di'
the
[t
he
Flint
it
'Oi'-It
said:
it
not
where
(it is|
tat'
saio''de\"
Tho^'ge'
the
whtTL'
thnn art at
work."
At that
time
Hiia^'
thao-enni'^he"'
"Not
said:
am
swaMjik'
at work
(too much)
am
it is
Tho"ge'
o'ne"'
ne"
now
thu
the
wa'goniadwende"da".
di"
more
Ganakdi'io'
there two
It
it
earth
is
divided
in.
he
place tine
(is)
it
ne"'tho'
nhe^'se"."
there
thither thou
shalt go."
ne*'tho'
he'honwaia'de""dr
ne"'
there
there he his body
the
ne"'tho"
he'hodaga"!'.
there
there he fell
supine.
nwa'ouni'she"
so
it
wa'he""hen''
he
lasted
it
said
10
it
earth in
it fire
o'dai"hen".
surpass-
ing
o""hwendjia-
thereitisburniug
Heiawengo"di'
it
11
odjisdagon'wa'
diiodek'ha"
There
There
Now
down
Ne"tho'
there he fell
supine.
O'De""'
the place
di"'
now
lie'hodagu"!'.
non we
tlie
o'ne"'
there
"
moreover
cast
where
At that
gon'wa' ne"'tho"
"
tea"
thither thou
shalt go
Tho"'ge'
(time)
work."
said:
nhe"'se"'
Here
over
dediio"'hwendjio'ge"\
wagio''1 am at
tea"'
wa'he"'hen":
Sapling
Tho'ne"-
thee forsake.
the
where
necessary
Odendonni"a'
It
J:
where
thinking
At that (time)
de'."
tca^'
should cease
I it
deiodo"'hwendjio"hwi'
g'e'he''
because
hiia"
(it is)
wagio^'de"
is
the
wa'he^'heiT':
O'ha'a'
he
tea''
thee forbid doing
wiVbt^îien''
thou hast done wrong
gofiia'his'thiv
the
to
ne"'
Not
(it is)
wa-sei'hwane'a'gwa'
where
now
come to jmsx
has
it
Sapling
It
an important
matter
ti
tea"'
hast eonsenterl
o'ne"'
Fiiut.
Hiia"
nwa'awe"'4ia\
so
Odefidoniii-'a'
the
oi'howa'ne
marvelous matter
it
ne
O'ne'
to.
hwane'hii'gwat
thou
shouldst
where
"work.
de"hogaie""'r.
he
it
cease,
tea"'
where
0-ha'a.
a''senni"'he"\
it is
12
in
Gain'gwtV
hot.
13
."-iome
(time)
is
ne"'
O'ha'ii':
the
It Flint:
" Odendonni"'a*,
"It Sapling,
14
long
a'sathofi'dat-khe"'
thou wouldst
consent
wouldst
Ihou
"a'so"'
till
donsednitha'en'?"'
once again thou and I
should converse together?
Odendonni"a'
It
Sapling
wa"he
15
"
216
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
once more together?'"
Sapling replied, saying: "Truly, it .shall thus

I will appoint the place of meeting to be the
place where the earth is divided in two." And Flint was ahlc to come
come
to pass.
Moreover,
forth
from the
fire.
At
went
that time then Sapling
He
the point designated by him.
going to
thither,
arrived there, and, moreover, he
He looked and saw afar a cloud

away whereon Flint was standing. Sapling said: "What
manner of thing has come to pass that thou art depailing hence away ?
stood there and looked around him.
floating
Flint iinswered: "Imy.selfdid not will
Sapling said: "
it."
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 "
Flint,
I
replying, said: " It
Do'ge^s ne"tho'
he"-herr':
1
it
not possible that
is
said:
true
"It. is
ne"iawe""ha\
there
will
sti it
to
tea"
deio""hwendiio'ge"''
two
the
earth
it
is
the
]>as.s.
de"diada"nhEr.'"
thou and I will
meet."
tea"
thence he emerged
there he
there
Wa'hagwe'nia'
He
w'as able to
doit
it tire
Tho''ge'
At that
time
in.
Odendonni"u"
ne"
went
the
It
appoint
I it
odjisdagoiTwii'.
the
^vhere
he'hawe'nofi'
ne''tho"
i
moreover
there
da'haiage""'nha
Flint
It
There
ne"tho'
divided in
waVna do""
Ne"tho' di"
come
where
O'ha'iV
personally should ha\e willed
tea"
nofi'we'
the
the place
Sapling
where
ni'honna"do"\
5
Wa'ha'io""
ne"tho-
di"
there
moreover
there he it has
appointed.
don'nio"'.
WtVha'ge"'
i'no"'
repeatedly.
He itsaw
far
wa'thada'nhu"
he
aljout
it is
wa o"dji;ti*ii'die'
going along
it cloud
going on
thitlier
(it is)
ne^'tho'
there
hada'die^
ne"
he
the
is
riding
on
" Ho't
8
'
It
It
nwirawe"'*"!!!!'
kind of thing
so
it
came
to
Wahe"'ben"
He
it
said
wiVhe"^hen":
he
Sapling
it
said:
ne"
O'ha'a":
the
It Flint:
tea"
we'sa^dendioniia'die'?"
the
thither thou art going
where
pass
(it is)
Flint.
is
it
nornva*ho"de"'
What
Odendonnr'a'
0*ha'a\
looked
h(_-
WiVo^dendion'ha'die'
thither
wil'thatsra'
stoo<l
" Hiia"
along?"
ne"
i"
the
"Not
dagenno""do"'."
I it
willed,"
(it is)
W;Vhe"'hefi"
in
He
ne"
Odendofini"a':
the
said
it
It
'"
na"
Ga'e*
" Hither
Sapling:
donda"se'."
thence do
thou come."
that
one
11
Tho"ge'
o'ne"'
At that
now
sawak'da'
12
tea"
noii'we'
the
the place
there he
it
" Ho't
he"^heir'
it
cloud is floatiug along,
saga'io"
again
there
it
arrived
Odendonni"a'.
O'ne"
It Saf>ling.
Now
the
sai<l
nwaawe""ha
"What
said:
ns
14
it
nefi'ge"^
this one
standing
wahe"'hen":
he
ne"
is
ne"tho'
o'dji'ga'die',
the
where
ni'ha'da'
where
13
tea"
again it
turned back
time
ne"
the
so
came
O^ha'a'
Flint
wa'wa'den'diiV ? "
tea"
the
to
it
where
pass
it)
It
it
da'hadadia
he spoke in
reply;
started?"
Wa'He
onward
''Hiiii^'
"
Not
(it isj
deVwet
it is
possi-
ble
ni"a'
the I
personally
ONONDAGA VERSION
'"How
Sapling- rejoined;
it."
Then
itr'
that
did
luippen that tliou didst not will
it
did not do tliat."
impossible for thee to do
is
it
'
Flint said:
217
Sapling- said: '-Itisti-ue
^Moreover, thou and
it.
verily,
I,
kind of thing desirest thouj What

thou iieedest, that thou and I shoulfl again converse
is it tliat
tog-etherr" Flint then said: "It is this: I thought that, perhaps,
thou -PTouldst eons(>nt that the place wher(> I shall continue tf) lie may
What
are ayain talking- tog-ether.
And
be less rigorous.
And
place.'
thou didst say: 'Thou art going- to a very iine
me
that the place where thou wilt again put
1 desire
l)e
Sapling said: "It shall thus come

1
had hoped that, it may he, thou wouklst say. 'I now
to pass.
As a matter of fact it did not thus come to pass. Thy
repent."
mind is unchanged. So. now, I shall again send thee hence. I shall
than the former."
less rigoi-ous
there
I it
eonld
he
It Saplint,'
will.--
Ho't
What
wa"he"'hrMl'':
Odr'Tidonni'Ti"
dondag-ermo'"'do"'
said:
it
awe'""ha"
tea"'
not
where
(it isi
wiVhe^'hen"'
he
it
tlie
It
there thou
Hiia-
de"ne"'
Not
Fint:
"Do'ge"s
w:i"lic"'heri
lie it
"It
said:
is
not
''
At that
time
Odefidon-
did
O'lie'
thou couldst be
able to do it.
Now
ble
di"'
hi'ia"
detciong-ni'tha"
o'ne"'.
Ho't
nonwa'ho"'de"'
moreover
verily
again thou and I avv

talking together
now,
Wliat
kind of thing
Ho't
nonwa'ho"'de
What
kind of
thou
it
where
Wivhe"'hen
He
it
'
ne
O'ha'a":
the
said
" Na'ie"
Nii'ie"
ne"
ne
That
the
FlilU:
It
w;i"ge'a"
wa
ge a
thuoT"k'*jV
thou itshonldst
it
if
consent to
e^gi'dion'dak
I
non we
the place
ue'
tea"'
the
tho
ns)
such
it
" Ne"'tho'
"There
said:
e"'si'hen"':
seemingly,
thou
wilt
say:
it
dwa'awe""hsi'.
so
it
came
to pass.
Sagadathewa"dtt'
I
myself repent
Tc'nig-o"'hagon'da".
Thence thy mind is
unchanged.
thage"k'"a'
Na'ie'
ne"
That
the
Da",
So
10
wa
Sapling
11
lu-
dien''hrr
o-e'he''g\va'
I it had thuughl
12
after a
while,
(it is)
o'ne"
now
Ihu
whert-
^.ûvt-rt.-)
OdendoMni"a
It
th
gn
tea"
should be
it
k'ss
hon.sasgi"'den".""
thither
slialt
desire
there again thou me

shouldst place."
n he"' se
There
g-e-he"'
the jilacc
nt^"iawe"'"ha".
so it will come
'
'NV'tho'
(it is)
to pass.
gwa"
where
it
non'we"
where
kind
he"'hen"':
the
7
8
the j'lace
the
kind
I it
jierhaps
be)
may
non we
tea"'
be
didst
say:
That
tint-.'
tea"'
place be in
thm
Na'ie'
tliert- it plai-
ytlace
waVi'hepr':
whert
re
tgiinakdi'io"
nag-anakdo"'de"k
It
in
That
(it is
the
wheri
it
where
Na'ie'
will abide conlinnonslv.
tea"'
such
the
less
(it
nag-anakdo"'de"k
tea''
should be
do'ga"t
thought
I it
(it is)
a'sathon'dat
once again thou and I

should converse together^.'^^
the
(isit)
'?
dofisednitha'en'
tea"'
de
it
sirest
needst
se'he"'?
thou
(is ill
desado'"hwendjiori'ni"
thini^'
Sajiling
It
it/'
a'sgwe'nia'.
possi-
it is
(it is)
do
de'a"wet
hiia"'
true
thus
it
Tho''ge'
will
tha"gie'a.
the
that
(it is)
ni"'a"
it eotildst
wa
so
came
""
donda'senno""do""
rs
tlinu
X)Ossilile
it is
Oiia'ii':
ne"'
said
de"a'wet
liiia"'
the
to pass
11
is it)
Him"
8e"
ne"tho'
Not
as a mat-
there
(it is)
teroffact
e"'
w,
13
df
he"sgonia-
more-
hence again
over,
thee
\vill
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
dennie"da'.
Ne"tho'
send
There
non'we'
tea"
the
2 where
ne"'
hence again J Ihuo
the
there
it is
will
send
Tho"ge'
diio'dai''hen'.'"
the place
o'dai"hen'
Ogeni'sdi'
exceeding
It is
Tho"ge'
there again his body

fell down in it
tea"
non we
heiiodagii"!'.
the
the place
there he fell
supine.
hot
where
ne"
o'ne"'
now
At that
it is
wa'he"'hen":
Odendoflni"!!'
the
It
Sapling
he
it
"Hiiii"
ne"
"Not
the
said:
(time)
it
(it is)
dofisasiage''"nhtx'
o'iii'
other
Tho"ge'
wahonwashain'de""
At that
he bound him
again thou shalt
come
(is)
he used
Odendonni"a'
the
it
ono""khwe"a'
it
hair
(time)
out."
ne
wa'has'da'
6
bottom on
it
heshoi;Vde""i'
o'ne"
now
At that
hot."
ga'no"'deJi"ge'
(time)
o'ne"'
now.
he"sgoniaderinie"'da"
u'na a -ge
ne
Sapling
It
the
It Flint
'na
it
iNa le
ne V
That
the
was.
(it is)
na"
7
wa'honwasliainda"gwa'
the one
that
he
10
earth
ne"
so long
itself will
the
It
o'ne"
now
e"io"'hwendjiri'dek
will
it
earth will continue

to be present
Ne"tho'
nige
tea"
There
so it
far
where
fire in.
it
end.
Odendoiini";!'
it
last
odjisdagofi'wa'.
there he will continue to be
e"wado"'hwendjio"kde"'
it
ne"ionni'she'
the
he"'he"'den'dak
there
tea"
used to bind him
where
ne"tho
8
it
the
is
de"shadesha'iak.
Tho"e-e'
he will break the
At that
tether.
(time)
sho'den'dion'
again he de-
Sapling
parted.
Nfi'ie'
di"
ne'
That
moreover
that
11
(it is)
ne"tho',
12
na
nenge'"'ha'
the
that
this
Odendonni"a'
ne
the
(it is)
It
Sapling
(it is)
a'ke"
thus,
ne'
le
ne
ni'io't
so it
it is
nua we
ne"tho'
tea"
the
is
where
he
is
thus
alive
so
said,
II
13
the
hok'sten'a'
he old in age
le
that
it
ge"'s
customarily
becomes
it-
it is
unceasing.
eratively
se
ne"
in fact
the
o'ne'
ge"'s
now
custom-
na
le
that
ne
the
(it is)
haia'dage""tci
his
body ancient
wa'wa'do""
it
has become
o'ne"'
now
arily
(it is)
15
heiotgond;i"gwi
wado"''h:l
where
na
11
tea"
s
comes
it
to pass
doiisa'haditi'dtlde'nf.
again he changes his body
(transforms
it),
na'ie"
ne'
that
the
(it is)
customarily
sa'hadongwe"
ne"
again he becomes
the
man-being
ONONDAGA VERSION
HEWITT]
219
then grown to the size which a maii-being custouiurilv has when he reaches the youth of nuui -beings, as manifested by
the change of voice at the age of puberty.
that
liad just
lit'
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 dea<lly. nor. in thi^ nt^xtplace, even the
Great Destroyer, otkon in itself and faceless, has any effect on
him, he being perf(>ctly 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"'
wliiTi*
lu' man-l)i.-in^' nr^\'
again it is bocome.
that
Ilio
nithodo'dr
ne"
tea"
the
where
he has
so there
so
it is
grown
de'nio"'
ne"'
changed
the
hongwe"da'se'':V
Ne"'tho"
ntl'ie"
di"'
Thus
that
moreover
(it is)
tea"'
ni'hoia'daen'nae"
where
so his
so
ne"'
ha"'stV
de'hodwenna-
the
just then
his voice has
on'gwe'.
the
man-being.
tea"
the
where
it is
tho'
hadennonda"gwa"
it
he himself with orenda

embodies by which,
gwa"tho'
ne"tho'
next
there
to
next
there
to
diiotgoiit
ne"'
always
the
full
hadefinodif'gwa",
ne"'tho'
the
he his orenda exhibits.

by which,
there
ne"'
tea"
ha'qhwa"
the
he
it
hiia''
ste""
not
any-
it is
thiiig
tlie
it
nonwti"ho"'de""
kind
potency (power,
the
It
ne"
(j
o'tgo"","
otkon
the
of thin^,'
monstrous),
Great Destroyer
Hiia"
O'ni"dat'go""
O'.sondoii'go'na'
ne"'
ga"shasde'"sii",
ne"'
holds
to
force)
the
it
gwa"'next
where
gwa"'tho"
ne"tho'
it is
tea"
the
sufficient
the
ne"
it
tgiiie'i"
tliere
ne"'
where
and
body has orenda
-,
itliert'i
ge"'s
ne"
ni'io't
thru
just
eu.stomarily
ne"'
new
he man-ljeing
small
hiV'sa"
thus
wciilrl
think,
(it is)
ni'io't
ne"'tho-
aien'it"
one
not
(_)tkon in itself
it is
De"gago""'sonde".
It
has
ne"tho'
de"hona"go'was,
a face,
not)
it
alTects
wears
gwa"tho"
next
there
to
on) him,
nofiwa4io"'d(i""
niioii"
it
him
ga'qhwa'
soitismuch
(many)
it it
holds
bars
Ne"'tho'
Thus,
shuts) out.
ne"'
tea"'
where
the
ste""
not
anything
(it is)
de"hodawe'*"das.
kind of thing
hiia"
it
hi'ia'
verily,
o""hwendjiri'de"
it
earth
is
present
ni'io't
di"'
moreover
so
tea"'
where
it is
10
dewadia"dade'nio"'s.
it
changes
its
11
body
iteratively,
gagwe'gi"
ne"'tho"
it all
thus
ni'io't
so
it is
ne"'
the
wadonnitV'ha".
it
(z.
produces
itself,
"See footnote on page
107.
ne"'tho'
there
gwa"'tho'
next to
it
12
lEOyUOIAN COSMOLOGY
220
[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) retransform their bodies, severally, without cessation.
ne"
gofidorniia'"ha\
the
thfv
(:ii-i. z,
pro-
ne''tho'
gwa^'tho"
next
there
to
it
ne''
on'gwe'.
duee themselves,
ne"'tho"
there
nigriie'"ha''
so
it
deswadia'dade'nio"'s,
it
changes
its
body
iteralively,
again change their

bodies iteratively
It all
beingfsi.
acts
goiidia'dade'nio"'s
Gagwe'gi'
man-
the
heiotgond;V'gwi".
it is
unceasing,
na'ie'
that
(it is)
gwa"'tho'
next
to it
desthey
i,aol. z.)
A SENECA VERSION
There were,
.seems, so
it
said, iiian-heinys
it is
dwelling on the other
center of their village the lodge of the
So. just in th(^

spouse and one
chief stood, wherein lived his family, consisting of his
child, a girl, that they two had.
side of the slty.
Now,
surprised that then he began to ])econie lonesome.
become
having
hones
his
furthermore, he, the Ancient, was very lean,
dried; and the cause of this condition was that he was displeased that
He was
they two had the child, and one would think, judging from the circumstances, that he was jealous.
So now this condition of things continued ui\til the time that he,
his
the Ancient, indit-ated that they, the people, should seek to divine
of
purpose
the
for
feast
dream
Word; that is. that they should have a
ascertaining the secret yearning of his soul Iprmhiccd by
Ne"
gwa'.
That
itseem^
"<"^"'-
gwe-.
ne"ho-
just in the eenter of

thevillatte
there
there
thev ehild
ohwaehiralies,
the
liis
ie'o'"
she
female
liave,
more-
we'so"
mueh
his
heniio"deiT
in
state
so
it is
he pointed
lie"'
now
it
out
is
the
wa"onwande''"
it
ne"
and
the
he"
(
because
hagwenda"'s.
ne-'
that
became
lie
ne"
Hage"-'tci;
He .\ncient One:
gai'ioiini.
that
causes
it it
odiksa'dfi'le"".
aicn"
ne"
non"
they ehild have.
one would
that
perhaps.
^
i
hosheie'o"'.
he
onlv
lonesome.
is
jealous.
niioVien'andie"
ne'ho"shon
so
tlni^^
ne" Hage""tci
the
(great)
that
began
the
ne"
now
he Chief
his
ho"wa"sawe""
ne"'
that
o'ne"'
ha'sen-
the
kho"
she ehild.
bones are dry

(= he is very lean)
ne"
So
ne"'
ne"
ieksa'Ti'.
his
mind happy
Da',
his lodge
ne'io"
the
ho'nefi'iatheiT
deo"nigon"Iid-
not(itisl
they im|.
mKli-beings.
ni'hono""s6't
ne"'
now
over
the""e"'
hen'noiT-
the
(is)
o'lie'"
surprised,
^
di'q
ne"
spouse
Waadi(:Mlgwa"shoiT
was
siiU-
stands
ne"'
i..;
tie
one other
jtist
hawadjia'ie"'.
hodiksa'da'ie"".
it
sgiioiTiadi"
of the sky
shadegano'udae"-
H.ime)
O'ne'"
Now
Uie
^,,
nowa'ne'".
one
dwell
tlu-v
Da',
ne"'ho'
sga't
ne"
hadi'nonge'
gi"o"\
it is sairl,
own
its
it
ne"
ne"
the
that
he Ancient
he"
where
continued
to be
o'ne'"
niio'we'
s(. it
n..
is
Da'.
a"au"wa"wt''nni"sak.
they should
.seek to
divine
lie"
hi'nnongwe'shon"o"'
ne'ho"shorr
the
m.i man-being
the
individully (are)
only thus
K.)
S...
his word.
One
I-
,>
dlstaril
v-
hoduthey (m.
habitually
I
L'21
'
222
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
So now
all the people .severally eontinued to do nothing

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
And the thing that he desires
the Word of our chief, the excrement.
is that the standing tree belonging to him should be uprooted, this
motion].
else but to
The
hard by his lodge."
that stands
tree
chief
"Gwa""
said:
[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
Diiawe"o"'
IS.
assem-
o'ne."'
ne"ho'
honwa"wenni"sas;
now
there
they (m.) sought to divine
Constantly
he"
na''ot
where such kind
t.'f
hennonwaii'tha'
ne"
UiV'ot
they (m.) it point

out
that
such kind of
na"ionnishe"t
what
so
it
shaiiVdat
o'ne""
now
lasted
deodoendiofi'ni'.
he
Gaiii'Some-
needs.
it
thing
"
thing
gwiV
anything
whatsoever
it
word
his
ble.
ganio'shoii"
he
one
(is)
waefi"':
"O'ne"'
heitsaid:
'Now
jierhaps,
it is
person
wae'dawanoii'we"'t
ni"a'
I
per-
sonally
he
it
needs,
he has for himself

standing tree,
"Thanks."
one
the
dosgen'o"
it is
perhaps
said
now
heofi'we'
we
time
he chief
they
it
niionsfwe'dagea'die'
10
so they
man-being in
number
(is).
deMwaie'nan'
we
'
nen'gen'
now
this
it
It tree
stands.
eâdiie'ntln"
the
they it will
grasp
each
they
ea'it.
it is
ne'
waadinioda'go'
o ne
11
to
will assist
uprooted
di'q
Ne"
ne'
That
the
over,
o'wa'do'
13
it
became
hence it
few
it is
ne
djokde'asho"'."
each
the
it
root several."
Da',
So,
ne"ho'
.saadinio'de"'.
O'ne"'
elsewhere
there
again they (m.)
Now,
where
fell
do"ga"a'
it is
oiiVdjl'
he'onwe'
ho'wa",sen't
more-
one
another
it
12
the
so his lodge
stands."
EMwas'weefo'ong-,
We will he in full
said:
will uproot
it
ne"
it
ha'sennowa'ne"'
ne'
the
e"dwa'niodago'
tlie
the
ni'hono"'so't.'
where
tree
it
this i^
number,
ne"
nen'geii
should uproot
it
ffii'it
near
o ne
So,
non
That
stands
lie it
Da',
Ne"
haganiodagwefi'oilg
ne
is it
waen"
"Gwii","
this
our chief.
(is)
it is,
perhajts.
neii'gen'
hoda'it,
he
the
non"
deodoendiofi'ni'
sedwa'sen'no"'.
ne'
have divined e.xcrement's word.
'
set iip.
hodiniodaVwe"',
they
it
have uprooted,
aundjaga'eiit
it
earth perforated
dowit
Da',
So,
one"
di'q
now
moreover,
na
verily.
gagwego'
it all
ne'
the
on gwe
manbeing(s)
223
SENECA VERSION
below them the aspect was g-reeii and nothiny else in color.
as the nian-V)eings had had their turns at inspecting- it. then
said to his spouse: " C'oiue now. let us two go to inspect it."
took her child astrid(> of her l)ack. Thither now he made his
As soon
the chief
Nf)W she
way with
He moved slowly. They two arrived at the place where

was.
Now he. the Ancient, himself inspected it. When
difficulty.
the cavern
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
So now she looked down
either side and grasping the earth therein'.
below. Just as soon as she bent her neck, he seized her leg and
pushed her body down thither.
Now, moreover, there
[i.
the
e., in
hole] floated the liody of the Fire-dragon with the white body, and.
thi'v (in,) lor)ked at
gana'daikho""shon'
Odianon't'
waennatchi'waeii"'.
curious
It
it.
it
^Teen onlv
(is
ne"
niio''deii'
so
tlie
it is
(is)
na""gon".
Ganio"'
below
So soon
o'tho'diii'ho"
they had tlioir
(inside).
as
turns to look
ha'e'gwa'
ne"
also
the
noil"
he chief
let
us two
haps.
git to
it
they
waefi"':
he
(is),
Now
of
O'ne"Now
wa
ne''ho'
withdif-
o'ne"'
gwa"
now,
itseems.
O'ne"
oia'de\
ne*"'
goa'wak.
the
her child.
Skenno""on'
own back
waatchi'wa'eii
Waui'io"'
i'e'.
Slowlv
They two
he
wnlkod.
went.
ticulty
he/oil we'
where
thither he
there
thfii
"Come,
she her took astride
at."
o'ne"'
at,
" Hau"',
said;
it
were looking
it
wa'ago'sa'de"'
(_)'ne'"
look
hennofitchi'wa"ha',
the
hti'sennowil'ne"*
diiatchi'wa'no'"
i"'
per-
ne"
ar-
rivt'd
ne*"'
ha'onhwa"'
the
he himself
ne''
'
it
abyss
he
N.jw
it
looked at
Ihe
stands.
Ganio"
Hage""tci.
He
Ancient One.
as
it
thou look
now
was wearv
he
it
"I's
ne'wa
Thou
next in
.said:
turn
of
wa a ge"
"Age"!"
o-wa-
satchi'wa'efi'
do
lie it
waen
o ne
waogiifi'do"'
So soon
she
-Age!''
jusl."
it
Ge'sha'ni.s
'
said;
I it
fear
I personally.'
nt
"Hau"',
neiT
"Come.
now,
1110
.so
'
let it
he
satchi'wa'eiT.
"do thou
It .said.
it
look
Da',
So,
at."
o'ne"
now
be,"
wa'o^'sho'go'
lie"
i'ios
ne"
goe
she
the
man-
the
she it
wore,
it
took in her
mouth
ne"
tie
ieierhsdon'-gwa',
her right
the
o'dio""'tchi',
t;he herself
on her
side,
o'ne"'-kho*
now
and
o*'dio"''tchag'we'non'nr
she her hands closed
rested
o'ne"--kho-
',
now
ne
o'dio""teln'
and
she rested herself

on her hand
ha'e'gwa*
sgagii'di'
(the one side),
the other side.
the
dedji'ao"-gwa"
hoth
side
10
11
a,ls(.>
he"
where
ieiena"she
if
held
12
liand.
wa""'kho"".
severally.
Da'.
o ne
now
lUl
gon
below
(inside)
wa
ofitgat'ho
Ganio"shon"
looked
Just so soon as
she
it
nt.
13
IJBOQUOIAN COSMOLOG'X
224
[ETH. ANN. 21
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
So now, again, another thing he took out
[pestle] he gave to her.
Now, again, another thing, he
of his bosom, which was a small pot.
gave her in the next place, a bone. Now, he said: "This, verily, is
verilj',
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.
o'die'nonniak
she bent her
he her
ne"ho'
o'ne"'-kho'
and
now
da'shago'si'na",
lieacl
legseizeil,
ho'shagoiiV'den.
hence he her
down.
there
Ijody cast
forward
Da',
o'ne"'
now
So,
ne"ho'
ieiadon'die'.
there
her body was
O'ne'"
Now
falling.
die'
ne"'
along
the
Dragon
Fire
nige"''
kho''
na'e'
ne"'
that
and
verily.
the
iie"'ho'
haiadon'-
moreover
there
his body
floated
Ononwa'da":r'
Gaha'ciendie'tha'
It
di'q
of
ne"
body
kind
that
so his
honwa""shea'se'ak
he was jealous
Ni'haia do"de"'
white
it lis)
lie"
him
the
he
there
he her
took
ont
it
Ganio"'
O'ne""'
o'ia'
placed
Now
it
now
next
hetgen'oiT
ne"
upper (one)
the
o ne
a'e'
now
again
So,
he
other
the
it
one"
ne
tile
12
it
bone
now
(is)
so
it
o'shaga'on'.
to.
haniasdagon",
ne"
ne'wa'
bosom
that
next in
took
out
his
in,
order
again
and
it
O'ne""
Now
her gave to
wa
ne
ne'
o'uV-kho'
a'e"
next in
the
order
<.lher
it
small
he her gave them
Ijoth
mortar)
it
o'shaga'oii\
he
it is
waeil"':
he it said:
Ne"
na'e'
That.
verilv.
'
seg seg.
it wilt be in
the habit of eating."
thou
Da',
So,
13
so it small
in size is.
pot
mortar
dedjia'o"'
pestle.
it
O'ne""
Now
gana""dja'
ne"'
it
ganiga"da,
dafida"go'
o'iil'
ii
the
tliat
in size,
the
(is)
11
she
order
10
her bosom in
there
ne''
in
ne"
and
Da',
verily,
ienias'dagon"
ne''ho"
o'ne'"
ne'wa
other
that
corn,
it
them
ne"-kho'
8
she
o'ne"'-kho"
and,
now
onen'o"',
the
ear
it
wa'eie'na'
them took
So soon
gave.
ne"
o'ni'sdfi"
the
it
aun'iat.
O'ne"'
Now
One.
ne"
wafida"go'
o'shaga'ofi'.
in
Hage'-'tci.
He Ancient
it is
ne''ho"
is
o'ne
now
he"
where
niiodie'e"'
so
it is
being
ne"
e'da'ge'
hadi'na"ge'
ue"
the
below
they (m.) are

dwelling
the
done
honnondi;i'dat'go"'s
they are otgon-bodied
ho'dio"de'";
ne"
of all kinds;
that
ne
Ga'ha'ciendie'tha'
the
It
Fire
Dragon
(are muletiej
Ononwa-'da'a"" Ni'hai!vdo"de'",
15
it
ne"
It)
the
white
(is)
so his
body
Deiodsi'sondai'ko"".
It
Thick Night.
is
in kind,
kho"
ne"
and
the
Ga'"ha",
It
Wind,
ne"
that
gwtV'ho'
next to
it
SENECA VERSION
jSow, they, the
225
iimn-heinys, ((.nuiscled
iiiali'
toilet Ik t. iiikI thi.'V said:
"Well, is it not prohalily possilile for us to give aid to the womaiiNow everv one of the
beiiig whose body is 1'alliiio- thence toward us "
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
'.
The Pieker(d next
hast no sense [reasonj.'"
could do
Then
it.""
not do even a
canst
gluttoii|.""
.So
be able to
becau.se thy throat
little,
now Turtle
liicli
floated
the body of the woman-])eing
So now, on the Turtle's carapace she. the womanshe, the woman-being, wept there.
Some time
falling thence.
And
being, alighted.
Da'.
sav. thou
too long [thou art a
is
Now, moreover. Turtle
this proposal.
there at the point directly toward w
was
we
again
spoke, saying: "Moreover, perhaps. I would

person of the woman-being." Now all the
givi> aid to the
man-beings t-onfirmed
"I.perhaj)s,
in tui-n said:
"And
the man-l)eing\s said:
waadias'hen.
o'ne"
iIk'v
They
gen
''(twc".
Waen'tii":
held a
111.)
Well.
itsaiii:
i-an
non"
iterhaps
it
C'ouiu'il.
da'a'on"
aedwagwe'ni"
not
we should
li./
it li.
dii
it possible (is)
O'nc"-
daieitl'dofi'dicT"
theilee her l.(.dy
aethii;rdage'"ha"
we her sliimld aid
at.!
N.iw
is
ni'gc""
ha'de'ion
hadi'snie's,
everv .me
th.-v
falliiiK'"'
..[
on.
iagon'gwe'
ne"'
man-
the
.'.ueli it is
slie
lieillg (is)
"1",
hennon'do"':
thev (m.
si...l;e.
"I,
it sai.l:
thi-lM
uon''
tigegwe'ni"
per-
liteouldd.j
;ikheia'dage''ha"."
I
wacn"':
Ogii"'gw:l"
her eoilld aid."
It
he
lilaek Bas,s
"I"',
"I.
sai.l:
it
hap.s,
nofi"
agegwe'ni'.""
per-
I it
enuld
" De'o.sthofi"
Waefi'ni':
.1.1."
"Not
Tli. y it said:
non"
little,
de'sagwe'nion',
thon
I>er-
haps.
art ahh- to .1o
it,
haps
so"'dji'
de"sa"ni'go"t."
Ne"'
beeause
th.m hast no
That
(too utterly)
ne.xt
per-
ill
ne
ogenujes
the
Piekerel
(=it tish long)
ni
it e..lll.l
kho"
^^'ae^^ni"
Thev it saiil
d..."
waen
he
It
order
agegwe
non
"-5
ne'wa'
sense."
again:
Da',
one
said:
" De"o.sthorr'
a'e':
an.l
it
"Not
a little
haps.
de'sagwe'nioiT.
then hast no sense.
waa'sniet
ne"'
bespoke
the
akheiadage'iia"
I
her
saniado'wis."
so"(lir
heeaiis.'
(t.i.i
th.in art
ne
now
.s...
ne
that
It
waen":
he
turtle
ne"
it
she
I"'
said:
iagoiTgwe".""
lie-
nian-I.eirit,'
di'q
nofi"'
more-
per-
wani'iid.
O'ne""
di'tj
iie"'ho"
(the)
Now.
more
there
over.
haps.
O'ne"'
Now
gagwe'go""
it
it
tiienee her body

falling
ne"
thi.y
ha"'sko"
he
fl.iated
odoge""do"'
he'ofiwe'
the where
it is
she manbeing is.
O'ni''"
di'(|
she alighting
.v.iw.
more
.stepped.
KTH
over,
Oo-
ohj..'eti\'e
-1.5
10
ne"
the
p,,i,il
o'die'diofi'dsl't.
21
.-..n
hrme.l
iagoiTgwe".
tln>
is
.'..uM d..
watidii"
all
over.
daieia'don'die"
in
agegwe'ni"
(isl.'
matter.
wa
iie.xt
..r.ier
ha'no'wa'
e..iil.l ai.l
a glutton."
utterly.
Da',
.So,
ne"''ho'
there
o'ne"'
ne"''ho'
now
there
wa"o"s'daei'"i"
she wept
ga"nowii"'ge
it
ne''
the
11
turtle
on
21
iagon'gwe'.
she man-being
13
IKOQUOIAN COSMOLOGY
226
[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-
Now
siderable size.
she herself became aware that
who was forming
alone seemingly,
was she
it
herself,
So now,
this earth here present.
was her custom to travel aliout from place to place continShe 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
verily,
it
ually.
'Gain'gwu'
1
so long
lasted
it
ne"
wa'agoshaa"t
o'ne"'
now
na'ioii'nishe't
Somewhat
she
it
remembered
gwa"
ie'a'
she
the
seem-
it
ingly
held,
ne"
2
the
earth.
it
ne"
o'diofido'gwat
she
it
wa'o"'tcagwai"si\
'ne"'
Now
oe"da'.
she her hand opened,
and
moreover
agwas
So soon as
turtle on.
it
ne"'ho'
di'q
Ganio'
ga'no'wa'ge".
the
scattered
o'ne"'-kho'
so she
thus
very
it
did
o'wado'diaJv
na'e'
seem-
verily,
nen'gen'
ne"
this it is
the
grew
it
oe"da'.
it
(just)
Da',
earth.
o'ne"'
now
So,
ingly
ne"'ho'
we'so'
much
so she
she
it
the
scattered
it
oe"da
ne"
o'diofido'gwat
na'e'ie'
thus
Dadjia*'shon
In a very short
time only
earth.
it
did
(it is)
gain'gwa'
6
he"
so
it
earth
large
is
gwa^'shon
gaon'hofi''
7 where
o''wa'do"\
niioefi'djiV
somewhat
it
ieVîoiTurs
she
seemingly
.she herself
it
\va''enni'na"dog
O'lie""'
Now
became.
she
nen'gen'"
makes
the
it
only
Da',
o'lie""
ua'e^
gen's
So,
now,
verily,
cus-
noticed
ioen'dja'de'
ne^'
this it is
it
earth
is
present.
deiagodawefi'nie'
she
is
Gono""do"'
diiawe^^'o"'.
traveling about
She
without ceasing.
knew
it
tomarily
ne"
na'e'
that,
verily,
dr q
10
oVado'diak
it
grew
de'aofini'she'on'
more-
it
ganio"
deiagodawen'uie'.
Da'.
o'ne""
so soon as
she would travel about.
So.
now,
o'ne"'
now,
did not last long
o'skawiVshoiT'o"'
na'e'
verily,
it
over.
ne"'-kho'
do'diak,
11
grew up,
that
and
bush of variiais
kinds
ne^'
ha-deio'eo"dage^
the
every grass (plant) in
DadjuV.shoil'
owadase"
wa'e'ge"'
she
it
.saw
it is
entwined
iagon'gwe' ne""ho'
13
she man-being
there
(is)
gwa"
14
seemingly,
e"gaa'gwa'a'k
it
luminary
will
be present,
ne^'
the
onen'no"'da'-on'we'
it
o''o"''ya\
wild potato (native)
a'sde'
o'die'da't,
out of
doors
she stood up,
ne"
endek'ha'
the
day pertaining to
it
o'ne"'-kho'
Now
and
vine.
she
it
said:
e"gaiaso'ong." Doge"'s
it
now
O'ne"'',
Now.
waa'ge"':
will be called."
U is true
(z.)
o'ne"'
In a very short
time only
number.
12
they
ne"
the
"O'ne"'
"Now,
sede"early in
227
SENECA. VERSION
HEWITT]
diuiiial one."
Triily now, oarly in the niorninj;-. the orh of light aro.se,
and now, moreover,
it
the orb of light goes
down
[set] it
started
down
then liecauie
and went thither toward the plaee where

Verily, when the orb of light went
[sets].
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
where the sky is present [i. e., on tlie surface of the sky]."
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
Toward the north there are certain
those stars would be called.
stars, severally present there, of which she said: "They-are-pursvungthe-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 customarily just before it becomes day, and it will be called, "It-bringsthe-day.'" Now. again she pointed, and again she said: "That cluster
of stars yonder will be called 'the Group Visible.' And thej', verily,
places
Now,
truly,
djia'
o'nc"'
now
QKirn-
ing
dagaa'gwit'ge'''t.
o'ne"'
di'q
moreover
hoVa'defi'di"
it
starti'd
he''
where
ga'a'it
luminary
ho'gii'a'gwe"'!
tliither it
orb
li^'ht iêt
^tf
o'ne"'
now
wai"
of
cour.se
TROQUOIAN COSMOLOGY
'228
will
know
And
that [groupj
[eTH. ANN, 21
be the sign ofj the time of the year
[will
|at
times].
aJl
So now.
ealled 'They-ai'e-d;ineing.""'
is
once
still
She said]:
more, she spoke of that [which is called] ' She-is-sitting."
"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.
another thing: beavers will dwell in that place where

Indeed, it did thus come to pass, and
thei-e are streams of water."
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
So now,
also,
grown
the Ancient-bodied, had
much
also
he"
e"gaiende'iak
hi'gefi"
that one
it
will
know
tlie
it is
sign of
She
is sitting.
year is in
course
its
na'e'
That
verilv
they im.
e"weiine
It
will
de"iontha'ak
Ganio"'
gen's
So soon as
cu.stomcii.stomarily
wen
one will
start to
ne"
EiiVdage""tci',
the
She .Ancient-
e"iontga'io""
that
one will watch
HO
So.
it
we""'o""
the
hi'gefi'.
this
it is.
de"ionda-
hi'gefi'
this
it
one will
it is
it
wae\snie cion
again
is dis-
'They (m.) will dwell
said:
kho'
o'iii"
it
and
other
e"gana"ge'g
it
(z.) will
she spoke repeatedly
on'gwe'
ne"
the
man-being
(s)
tge"'h:unl(''niu"'/'
lie'ofiwe'
there it stream i.s

plurally present."
the place
ne"'
ne"
that
the
gaion
it it
ne"
na^ganisVgo"
dwell
it
beaver
habitually
(is)
where
10 camelopass
ne"
habitually
Da',
direction
i.s
that is
to say
be called
"P>"'hadina"geg'
wa'a'ge"":
where.
placi.'
it
nige""'
tant
(is).
the place
nlace
honwe'-gwfi'
will
ae
Somewhat
she
he'onwe'.
far
it
ne"'
(itis)."
re'e"'
this
e-gaiaso'ong
that
H'en
one
111
is
(xain'gwa'
night
the
bodied
one
travel
ne"
iiie
travel
sesf
accompany
ne"'
,si>reaci
It s|)reail
skin
this
next in
order
Ihein
(xa'sa'do""
'go""
Beaver iRodentteri
hi'geiT
ne wa
that
lugen"
hi'sreiT
this one
Na"gania
are a
cluster (Hxedi.
i
it is callt'fl
it is
it is
haditgwiV'da.
gaia'so"'
that
still
Ne"'
there was
ne"
ne
So.
now
so
there was lying an
])y
Da'.
iluneing.
Ieniu"'ciot.
near
j\ist it
it)
De'honnont'gwe"'.
They are
Now
niwadoshi'ne's
where
(will be
it
And
large in size.
forest lying extant.
he''
ni
for that
causes
Dog*e"'s
niia-
ne"''ho'
so
thus
It is trtie
ne"
lewenni'io'
She Master
(is)
(where)
it
matter of
it
the
fact (is)
Eiii"dage""tci'.
1.1
She Anck'iUbodied
(is).
12
13
:his
kho'
14
:ind
It
IS
gam gwa
na"iofi'nishe"t
somewhat
so it is (long!
lasted
iniu-li
(it is)
we'so
much
,-,a'
legowa
lit
she large
(is)
(it is)
iagon'gwe'.
Ei;"i"dag(''""tci"
goa'wak.
Da'.
o'ne"'
she manbeing,
she .Vncient-
her
So,
no^y
Ijodieil
offspring.
the
we'so'
o'ne""
now
ga'ha'daie"".
it
forest lies.
Da'.
Sit,
o'ne"'
now
do'sgen'o"'shon'
ne"'ho,
near by only.
there
229
SENKCA VERSION
HEHiTT]
upniotcd
tive. wliciTciii
C'li.stoiiiarily
was
it
was alwavH
the child,
slic,
tli;it
when she
perhaps; and
f<\vuiiu-.
.-^hc
at play.
wearied she
hceatiic
would descend fruiii it. 'Plu're on the yrass she would kneel down.
is said, when the Wind
It was exceedin_i;-ly deliuhtt'ul. custoniurily. it
continued to enter her
Wind
aware
that
the
became
she
when
entered;
body,
was deliehtful.
it
watched her. nnising:
sonietiiue afterward the Ancient-bodied
Now
(man-beino'] otl'spriny-'s body
my
' Indeed, one would think that
not
is
IIo." she said. " hast thou never customnot itself only J.
sole
No." said the .i;irl child.
Then she,
arily seen someone at times T"
really believe that one would think that

1
the Ancient-bodied, said:
e..
(i.
thou art about to u-ive birth to a child."" So now. the girl child told it,
would
sayinu-: -"That [l say] there [at the swing] when, customarily.
I
gaieiigii'sa'de'
ne"
no"
''itvipturnerttree
iIk.i
Hi.-
diiot'gont
h(>'onwe'
Hi..
|.
lace
at nil
ne"'
gotga'ni(>'
she
times
is
the
iilayiuK
WhlTf
icksfr'a".
she
cliild.
godonwi'diV'do""
Ne"'
gen's
That
custom-
lit is|
arily
o'ne'"
now
gotce""'do"she was
wearied
she
was
it
swiiiKinf;
slieKot cm her knees.
O'ne"'
gen's
Nirw
enstom-
()geo"dia"'geOn the grus-s
ne"''ho'
arilv
ne"'ho-
wa"endia"'de"t.
there
she ciescentled
(hiyciowu)
Odo"kda"gi',
U is at the
o"diondosho'don".
noiT'.
perliajis.
ia'ge"\
geii's
os'gas
ne"
said.
eiistoin-
itKives
pleasure
that
it
is
anly
e.xtreme,
no'ne"-
daga'iint,
ne"'-ho'
the lime
ititen-
there
mow)
tered,
wa"enni'na"dog
gen's
o'ne'"
now
she
enstom-
it
notieed
hewe'tha"
her body in
thither
it
ga"ha,
ne"'
the
i.s
wind,
It
ne"
ne"
lliat
the
ne"
the
felt
eain'gwa"
n:i"ionni'she"t
o'ne""
X,,w,
.somewhat
.soithusted
now
Iege""'tcr
WiVeiT'
agwa's
She Anoient
she
just
one
mnsed
not
slie
it
she
ne"'
watehed
it
the
de'djiagoiifdo'sga'a'
her body
it
sole
is
is
He""e"
waa'ge"",
'"Ho',""
"Oh,"
wa'ega'en'ion"
the""'e""
aieiT'
would
i>ne
think
khe"a'wak.
my (anthropie)
itKives
pleastire.
O'ne'".
the
os'gas.
enterini,'
ne"'
'irily
eia"dagon'
o'ne"'
now
there
ge""
dewen'do"'
is it
not eyer
"Not
said,
ehild.
de'songa"'
gefi's
custom
O'ne""
Now
In'
wiVa'ge""
she
noil"'.""
per-
prob-
haps,
aVjly."
it
"Not
thou see.st one

en^lomarily?"
arily
said
Da',
ne"'
the
it
she
is,"
"AieiT'shon"
"One wiaild
One:
think oidy
waonthiu'wf
now
she
"Ne"
ne"'
ne"'4io"
gefi's
ne"'
"That
the
there
custom-
the
it
told
o"geni'nirilog
enstom-
I it felt
urily
he"'
where
said
ne"'
eksa"':!'.
the
she ehild.
o'ne""
now
e"-,sade"dorr,
gi"'
I
thcai wilt Riye birth
think,
to a child,
ne"
eksa'Ti',
waVge"':
the
she child
sheitsiiid:
ne"'"ho"
there
knees
()"wade"no""'da"
it itself
burieil
11
_^
o"gade"nio"so'de"'
knelt down on my
arily
gen's
It
Iege""'tci":
She Ancient
o'ne""
So,
wa"u'ge""
The""e"'.""
de'she'ge"" T"
someone
ne"
the
ga'"ha
It
wind
ne"
the
1-J
,,
^''
IBOQUOIAN COSMOLOGY
230
[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
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-
of fact,
"Thou
tomarily:
"Thee
shalt be the elder one,"
just let
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
it
shalt
it
l)e
the first to
Now
born."
l)e
the other person said: ''.lust let
" Just let it be thee to be the

be born." "So let it be," said the other person, "thou wilt
thy duty, perhaps, thou thyself." " So be it," verily said he, the
Now
be thee."
Warty,
he, the
said:
first to
fulfil
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."
my body
in."
Da',
o'ne"'
So,
now
wa'a'ge"'
she
ne"
Iege"'-'tci':
the
She Ancient
said
it
"Ne" ne"ho'
"That
ne"
2>
diefigwa^shoii'
the
if
that only
us good fortune would give
UiVionni'she't
Gaiil'sfwrr
Snmewhat
it
so
it
of fact
de'oi'wado'gen'."
uiongiacliurshwiio"he't
bt-
an uncertain
matter."
it is
o'ne""
ne''
^'w:!''
ne''
now
that
seem-
the
lasted
deiksri""a'
they (m.) are
two children
ingly
4:
der'no"t
ne"
ne''
euTda'goiT
ne"
euVdase-.
Da',
they (m.) two

aregestating
that
the
her body in
the
she maiden.
So,
na'e'
deodii''hwage'he"\
la'do'",
verily
they (m.) two are contending in dispute.
They(ni.1
wanrMl'ong/'
''I's
be the larger
"Thou
(>
two
gwa'',"
just,"
(elder) one."
shiiia^'dat
one he
ne''
agwa's
that
very
is
it
custom-
nige"''
gen's
that is
to say
customarily
"wilt
gwa"."
'I's
Thou
just."
ne"
hono"''bi"dae'
the
he is covered with
wurts (pimples)
ne"
Hono"'hi"dae'
the
He Warty
thou wilt be
"So
fultill
ne"
the
waen":
it
said:
waen":
he
it
said:
bt' it,"
he
waen":
"I's
gwa"
he
"Thou
just
it
said:
one he
the
it saiii
gwa",
just,
IIono"'hi"drie\
He Warty.
is
person,
noii"
na'"
p>er-
this
O'ne"'
Now
i's'il'."
'"Nio","
na'e'
lion personally."
"So be
verily
haps,
^-'
is
born."
"e"'si'waie'is
wilt
one he
the
he
shilia'dat
the
Now,
e'"senna"'gat."
tlioti it
ne"
ne"
O'ne"'
Now
that
O'ne'"
tliiiuwiltbe
thf first
"
thou wilt
person
e"tcadie'e"t
10
11
thou wilt be born."
take
the lead
thou
e"sego-
'''
ne''
O'ne"^
Now
e"'senna"'gat."
e"tcadie'e"t
''I's
"Thiiu
I's
"Thou
ia'do"'.
thcy(m.)
two said.
person
<->
o'ne"^-kho'
now
and
arily:
ugly,
is
geii's:
said.
said.
haet'ge"',
he
gi''o"\
it is
matter
it
One
wai'nna"'gat
he
is
born
nige""
this it
is
it,"
waeii"
he
it
said
ne"
hago'wane"'.
the
he large one.
SKNKCA VERSION
281
be born. Th(> other hud been born only u short time when
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
Not long after this, verily, she gave
Aneient-bodied, wept there.
As soon as she finished this task she made a
attention to the twins.
grave not far away, and so she there laid her dead offspring, laying
So now, moreover, she talked to her. She,
her head toward the west.
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
As soon as thou arrivest there on the up))er side of
side of the sky.
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.
anotht'i' to
this
In a short
time
enni na dog
wa
o'ne"'-kho"
and
now
Da'djia"'
she
it
In a short time
boni.
O'ltl
it
seem-
other
ingly
Ihe
now
horn
lie is
still
ne"
hona"g;i'do"'
Drrdjia''shofi'
e"na"'giit.
he will be
ne
noticed
ne
oiilv
waenna"'gat.
DiVdjiiV'shorr
ninti"ga'do"*
he was born.
In a short time
they (m. two

are born
shagodino^'e"*.
she their mother
Ne"'ho'
na'e
There,
veril;
is.
o ne
III.
ne
now
she died
ne"
gi"o"-,
the
Hono"'hi"'dae'
He Warty
the
it is
wu
m
next
order
that
said,
he"
daaiiVge't
he came forth
ne
diiago'she^'dot
where
just shu
lirts
liff
hono"e"'.
Da',
o'ne"'
na'e'
his mother.
So.
now
verilv
(UVaonni'sheV)"'
o'ne"'
llle
navel
ne
Wil'on'sdae
she wept
Eiu'dage"'tci'.
'he""'e"'
She Ancient-
the
Not
it is
now
lasted
it
bodied.
na'e'
o'thofiwadi'snie'
ne
verilv
she them cared for
Ilu
dei'khe"'.
they (m.
Ganio"'
waondienno"kde"'
So soon
she completed her
two
are twins.
wtveiadon'ni"
she made a eave
cave
na'e"
now
verily
as
task
dosgen'o"'shorr,
da'.
ne"'ho'
wa'ago
just near by,
so,
there
she
(hole)
iff'shen"
ne"'
her laid
the
he"
gou'wak-gen'ofi-,
gaa'gwe""s-gwa''
where
her
it
snn sets
ne'^'ho'
direction
there
offsprin
wa agogoen
Da'.
she her scalp (head)
lie
di'<i
now.
moreover
laid.
Eia'dage""tci':
O'ne"'
"Now.
She Ancientbodied
she her talked
i'.s
na'e'
thou
verily
She
to.
o'satha'hon'de"'
thou
it
it
said
the
nefi'gen'
path hast taken
this
it is
ne"'
10
he"
where 11
ioen'djade'
gaon'hia"ge'
earth is
present
sky on
it
he"iotha*hinon'ong.
Ganio''
path will have
So soon
it
its
course.
he""eio"'
ne"
thou wilt
the
e'aon'hiu
'jê'
arrive
e"'se'eionnia'norr
thou wilt make
preparations
oii'diVk,
f'-kho'
he'onwe'
he"iagwa'io"'/'
continuu
we two
(we and)
the place
there avc shall arrive.
to abide,
Waa'ge"'
wiVagothu'has.
where
ne"'"ho'
there
12
as
he'ofiwe*
e"-si"di-
the place
thou wilt
1.3
where
O'ne"
Now
wai'i*
of
course
li
'
IROQUOIAN COSMOLOGY
232
So, now. only
was
thi.s
[etH. ANN.
that she customarily cared for
left,
'JI
twins,
tlic
the two children.
Again, after some time,
two male children were of
said, tlie
is
it
large size, and verily, too, they ran alxiut there, customarily.
After-
ward, the elder one, being now a youth, questioning liis grandmother,
asked: "Oh, grandmother, where, verih-. is my father^ And who,
moreover, verily, is the one who is my father? Where, moreover, is
the place wherein he dwells T" She, the Ancient-bodied, said: " ^'eriiv,
that one who is the Wind is thy father.
Whatever, moreover, is the
direction from which the wind is customarily blowing, there, truly,
is the place where the lodge of thy father stands."
"So be it," rt^plied
the youth.
So now, verily, the youth stood out of doors, and now he,
moreover, observed the direction of the wind. Avhence it Mas blowing;
and this too he said: '" I desire to see mv father, and the reason is that
wa onwe
she
sa
o ne
now
Da'.
covered.
it
ne"
dei'khe"-.
ne"'
the
they (ra. two

are twins
the
ne"'shon'
we'gefi"
de"wadi''snie'
Uiat only
it is left
she will attend to

two persons
nig-e""
that
it is
dei'ksa'a
they (m.) two
are children.
(xain'oT'wa'
a'e'
na'ionni'she't
o'ne",
Somewhat
again
so it lasted
now.
deigowa'nfn
o'i''o"'.
it is
they
said.
(ra.
no''
two are
ihe
large
o'ne -kho'
now
and.
dei'ksa'a',
they (m.l two
are"
deidak'heV.
lui
the.v m.l two

nill about.
verily,
children,
wafida o n M u n
'
he
it
1 1
'
hagowa'neiT,
he
the
a-sked
O'shagD'oii'dofi"
He
her asked
o'ne"'
na'e"
now,
verily,
large,
(is)
ne
ho"i;ot'
waefi"':
iht-
hisffraud-
he
it
"Aksof,
'
said:
mother
ha"nl'
(
he
tlu
<
Son*'
di'q
kho-
Who
moreover
and
my
is
father'.'
Gawe"'
8
Where,
morf-
verily
jterhaps,
grandmother,
gain"'
di'q
na'e'
where
moreover
verily,
nige""'
ni*'
ne''
that
the
the
it is
ha'nf?
he is my
lather?
gwa gwa
non"
di'
na e
My
liaksii"dasc"'a'.
he (is) a youth.
"
thana"'ge"
Wrfa'oe"'
Ihere he dwells?"
in directir)n
She
it
iR>'
the
said
over.
Ne"
Eia'dage^'.'tci
She Ancient-
11
di'q
li
gwa'gwa
this
gen
ne"
i;i"'ni."
there his lodge

stands
the
he
now,
it
"So be
waen"'
he
it,"
(Ta'"hii',
the
It
Wind.
noil"
ne''"ho"-gwa'
])erhaps
there direction
ne
hak.sa'dase"'a".
he
the
it sstid
o'tha'dii't
ne"
out of
doors
he stood
the
watched
he'onwe'-gwa"
the place where
in
ne"'
ne"'
that
the
sa>-lng
""Nio","
that
as'de"
ha'do""
kept
ne
verily,
he
it
thy
thy
lather
na'e"
waatga'iofi"
he
is
is
v(.)uth.
father."
o'ne""
moreover
he
the
there it ^\ind
is fixed
arily
thono""sot
So,
ne"
ne
aiioagont
diioas'ont'
,s
custom-
in direction
ovei
di'q
13
lli'gen"
it is
mori
Wliere
Da',
1-2
wai r
of course
bodied:
Gain"
10
That
directit.'ti
diioiigofit';
there
it
need
now
wind
is
ne''
kho"'
ne"
that
and
the
coming:
dewagadoendjoiTni'
I it
Vne"'
he youth,
ae'ge""
him should
.see
ne"'
the
ha'nl'.
heniv
father 'is.
ne
that
lie
(
283
SENECA VERSION
i:::v.-!TT]
w.iuld
,i;ivc iii(>
inv father, the
" Fur voudcr stands the lodye

will aid me: he will make the bodie.s of all
Now.
aid."
Wind;
lie
lir
said:
tlichindsof animal [iiian-lieings]; and liyall iiieans still something- else

So now he started. lie had not gone far
t!iat Mill he an aid to nie."
when in t!ie distance ill' saw the place where stood the lodye of his
ariived.
wliith
and there a nuin-being abode who had four"

two males and two females. The youth .said: "'I have now
lie arrived there,
father.
children,
father,
< )
They were
all
their father,
diioi''wa"
it is
need are the
necessary that thou shouldst aid me.
game
[aiiimalsj
})leased that they
.said:
"So
let it l)e.
and
And
that
some (jther things."'

So now lie, the Ancient,
also
saw him.
Truly I will
fullil all
of thy require-
234
IROQUOIAN COSMOLOGY
ments
In the
iu comiiifj- here.
have a
however.
first place,
which ye
flute for
a circuit of this earth here present, and
So now they stood
this flute."
Kow
say that ye shall
that ye shall take
al.so
whence they should
at the line
"I
the visiting youth said:
contend one with
shall
And
another, whereby ye shall enjoy yourselves.
make
1 will that these
amuse yourselves somewhat by
here, ye mj' children, severally shall
runnino- a race.
[eth. anx.21
start.
desire that here shall stand he, the
[the False-face, He-defends-theni], that he may aid me."

thus came to pass; the Defender came and stood there.
now, moreover, the youth said: "And I say that thou must put
Defender"
Truly,
And
it
am going
forth thy utmost speed for that 1
now
truly
were
come
did thus
it
to pass that at
to trail thy tracks."
So
times they two [males]
all
throughout the entire distance covered in making the

As soon as they started 'running he trailed him,
and the pace was swift. In a short time now the}' made a circuit of
in the lead
circuit [of the earth].
Much
it.
honwa"nI:
'"
he their
-*-
father
Ne"
e"gi"wriie'is
thus
will fulfill the
matter
gwa"
ia'e"
i"'
seem-
in the
ingly
e"tgenno""'do""
it is
ne"
the
e"swatga'nie'
ve will amuse
yourselves
ne"
ne"
de"swene"'''dat.
that
the
ye will run (a
ne"'
ne"
that
the
*^
blow-
Ne"
ne"
amuse your-
That
the
ye will
make a
of
ne"kho'
and
that
ye
will contend
for
it
de"swathwada'se'
selves.
e"swasge"ha'
flute),
don'niat.
ne"
e"swa'a'
the
ye will take
with you
ne"
e"swaden-
that
the
ye will use
"
it
circuit
this
where
it is
ne"
ieo'dawas'tha
o'thadi'da't
he'oiiwe'
c"thenne""sga\
they (m.) stood
the place
up
where
they (m.) will start

from the line.
hak.sa'dase"a*:
he youth:
ne'kho'
'
here
ne"
daa'dil't
he should
the
ha"."
Ne"
ne"
12
ne"
"That
the
Da',
So.
He Them Defends
that
the
he should aid
me."
'
ne"-ho'
niVawe''';
so
it
came
there
O'ne"'
Now
di'ij
waefi"
more-
he
it
said
o'tha'dtl't
he stood
up
ne"
now
ne"'
the
hak.sa'dase"a':
the
he youth:
i''"tsadia'noat
thou must exert
ne"
that
nige""
so
ne"
e"gonia'nonda'."
the
it is
I will trail
thy best speed
o'ne"'
necessary for
aagia'dagie'-
over
it is
13
is
ne"
(He Whirlwind)
" Ne"
me
it
ne"
thus
Sliagodiowe'go'wfi.
He Them Defends
now
dewagadoendjofi'ni'
the
to pass;
o'ne"'
So,
Shagodiowe'go'wil
ne"'ho'
true
Da',
So,
Da',
{He Whirlwind)
Do'ge"s
It is
"
"That
stand
10
is
use.s itfor blowing (a flute)."
there
the
earth
."
one
the
it is
ne"'ho'
ne"
it
present,
neii'gen'
this
to
ioen'djade',
it
now
waeii"
he"
nen'gen'
o'ne'"
8 heitsaid
have
I it
ne"
'
Agie""
race).
ieo'dawas'thii'
for
thou desirost
in coming.
'
one usesit
ing (a
se'he'die'.
it little
children
na"ot
such kind
of thing
place
first
he that
osthoiT
will will
I it
gwafiwa'kshon'o"'
I am parent of you
neii'geiT
this
ne"'ho''
Truly
it.
is:
^ That
Do'ge"s
Nio".
"So be
Now
two [males] outfoot the other two.
did they
do'ge"s
it is
true
oThis
is
ne"'ho'
naa'we"'
ne"
diiawe""o"'
thus
so it came
to pass
that
continually
the Seneca
thy
tracks."
nnme
for the
Hadn"T
hiiefi'de'
they (m.) two
were in the
of the Onondaga.^.
lead.
235
SENECA VEKSION
HEWITT]
cavriod the flute oave
Now
to his father.
it
lie, tiie
Ancient, took
it
tndy thou hast won from nw all the

things that thou desirest that I sliould do for thee." Now, moreover,
he there laid down a bundle, a filled l)ay that was very heavy. So now,
verilv, he o-ave to his son, to the one who came from the other place,
and also
"Now,
said:
of eoiirse,
bundle and also this flute that he had won, and he also said: '" I say
that this shall belong to you both equally, to thee and thy younger
brother." So now the youth took up the bundle and bore it on his
back by means of the forehead burden strap. So now he traveled
along to a place where he became tired and the sack began to be heavy.
So now he exclaimed. "It may be, perhaps, that I should take a rest.''
this
He thought,
so now he sat down and also examined it [the bag].
"Let me, indeed, view them; for indeed they belong to me anywa}'."
And
ne
waennofithwada'.se".
tliL-y (m.) made a circuit
niio'we"
he"'
wlKTO
tlK
SO it is
distant
waodianondif'
dat,
doubled
lie
of
"
o'ne"'
now
ieo'dawas'tha
the
one it uses for

blowing
kho"'
and
.sge
me
da'on"
he
ne"'
waefi"
the
he
nia
hail'wf
lie it tiore
tlic
he his
the
father
it
thee
di'q
ne"'ho'
waathena"'ierr
moreover
thus
he his bundle
Da',
o'ne"'
na'e'
.So.
now
verilv
nige""
that
ne"
ne
gave
it
so
the
s.
thee .should do
gaiii"
gana"'h()"".
bag
it is full,
it
hoa'wiik
ne'
oia'dji"
hisotT-
the
elsewhere
he-
him
spring
gane"nos"ha'
ne"'
it is
true
nagoiiiadie':
:i
the
it
da'on'
he
to
thence he
it is
down
paclv.
thawe"do"
for."
Now,
a heavy
that
do'ê"8
wai'i'
for
laid
lie
took.
of (.-ourse
ne"'
neces.sary
is
O'ne"'
oi'nosde'.
O'ne""
" Now
de.sadoeiidjon'ni"
ni'ion
It ism
amount
so
UMKi
lif it
(is).
Hage""'tci':
He ,\ncient
the
wua
O'ne'
Now
ho''ni.
ne"'
gave
him
ne"
said
it
he"'
where
hast
it
to
won from
it is
ne"
O'ne""
Now
circuit
it.
I'crsons (other).
ne"
thou
made a
of
they (m.) two are
tlic
(it is)
waennoiithwada'se'.
they (m.)
sniiiV'dat.
ne''
them overmatched
lie
(now)
time
wa'oiiwandiiatgefi'ni'
Mucli
they (m.) ran,
as
In a short
tracks
We'so'
o'thenne'"'-
the time
Da'djia"
swift.
it is
no'ne"'
Sosoini
it.
osno'we'.
Ills
Ganio"'
kho'
ne''
ne
nen'gefi'
and
the
kho"
ne
that
tjundle,
this
it is
came
ieo'dawas'tha'
ne"'
one
the
it
he
gave
it
desniawe""-gen'ofig
'That
this
ye two
it is
will
it
waritge"'dat
ne"
haksa'dase";!'.
he bore it on his back

by the forehead strap
the
he youth.
ui>,
niatha'i'ne'
his
wa'os,
ne"'
kho"'
ne"'
he got
that
ami
the
wav
of
course
WiT'e':
'"
10
myself should
nige""
it is
So,
11
o'ne""
now
12
13
gi"
I
think
it
en'
nofi"."
Da',
seems
perhaps."
So,
14
rest."
agii'we"'."
I own it
(it is
Da',
weighed down.
Agadofiis"h"MT
"
he
so
said:
hosda'ne'.
tired,
now
wai
So.
now
h'cided:
I"
it
is."
Da',
o'ne"'
was on
o ne
So.
brother
be
he his liundle
there he
he
he thy younger
tile
o'thathe'ntik,
took
waen"':
the
lie'se"gen'
ne"'
will
own
he"'
where
and
that
to
him.
Ne"
Da',
ne
daoiiwa'ie"'.
uses to
blow
mine)."
O'ne""
Now
iiii'e"
ne""ho'
verily
there
waawii'ha"'si',
he
it
unwrapped,
15
IROQUOIAN COSMOLOliY
236
[ETH. ANN'.
Now,
-lust a.s soon as

verily, he there luiwrapt it luul uueox'ered it.
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
It will never be possible for thee to recover.
be with thee always.
And the wax [fat] that will at all times be contained therein will be
And it will continue to be an ertective medicine.
a good medicine.
As soon as anyone customarily shall have sore eyes, one must customarily anoint them with it. binding it thereon; then, customarily it
will be possible for one to recover.
uncovered
lie
So soon
und.
it
wa'hotlon'go"
Ganio"'-shori
\\aawe'sa'go"-kho".
just
dawa'djaen"'-
o'ne""
now
unoovererl
Ik- it
O'ne'"
Xow
ciofi".
repeatedly.
dawadiia'ge""t ne"''ho"
di'q
thence they
more-
came
r)ver
ho'wi'
ne"'
the
to
ho''nI.
the
he his
him
father
ha''deganio"'dage'.
every
it
Ne"''ho'
di'q
There,
more-
he
it
the
we'so' o'tha^hagwC'iTdat.
na'a'we"' ganio''
so
hap-
it
mucii
so.^ôon
pened
it
he
it
opened,
as
o'thoia'daiqda'non".
Da',
trampled on him
So.
ne"'
djisda'thien'o"".
the
spotted fawn,
ne"'
agwa's
ne"'
that
very
the
Front
itsletion,
side,
O'ne""
Nuw
there
osthon
ga'si'uo''-ge*,
Oefidofi'-gwil',
sliot.
ne"'
suddenly
o"gfua'ge''"t
itcameforth
very last (hindmost)
waa''iak.
that
in
(is)
severally.
na"'gen''shon
animal
(lawadiiage""'d;ik
they (z.) came out
surprised just,
is.
over,
it
number
He was
(thus)
o'ne'"
now
every
the
Waadiengwa^shon'.
There
(is).
ha'deganio"'dage' ne"
ne"'
there
(z.)
fortli
Ne"'ho'
animal in
number
5
ne''
gave
lie it
pushed up
it
as
it
little
the
illlOVL'
lit IS)
ho'onwe'
.)djiene"\la'g'e'
on
its ankle
i;'aVsi'nut
the place
10
na e
di'q
ge"'s
him
moreover
diiotgont'.
11 That
W; ID
SI s.
lie it hit.
11
Not
" No'''ho'
lie
waeil'':
lie it said:
(it is)
()n(y''gway.shir-ên'on(i-
the
it
medicine
it
will
"
ni's
There
wen'do"*
dtVaon"
tlie
hou
oil.sa'.saVlo"'.
RKain thou thyself
jiov
sible
it is
should.st recover.
tioi'*i'en*
that
lie
Ul-
escaped
] t
from
now
()
'rhr""V'"'
always.
continue to be
io it will
ne
there
iitVio'den'on^^
^ê^'
Da',
verilv.
waa
n('''"h(.
i>^
legr is
les
fixed
it.s
where
it is
oi'sif
ne"
ne^'ho'
it fat
the
tliL-re
(wax)
('"wafiMff k.
diiot^'ont'
1^
alwavs
It
will be
(-"in-
Ne''
lie*'
That
the
It
tamed
gen's
13
cus-
soiigiV'
anyone
It
will sicken
one will bind
one
ne''
that
it
oiie'.s self,
on
o'ne"'
now
gen's
ens-
tomarily
will
be a
So soon
contlnno
as
t,'oud.
gen's
ne "*ho'
CUP-
there
e"iago''ga'5
one
e"wa'do"'
ne"'
shall be
possible
the
it
it
will
anoint,
tomarily
eves
tomarily
e"iondie"''sao"\
medicine
to
e"iagoganun'\va"k
Ganio"
e"iono"'gw:Vtohi'ioag.
e"djon'do"\"
ugaiii shall
one
recover."
SKNECA VKKSIdN
HEWITT]
he departed
Sii tlicii
at the
pla'-'e
^\'heM
tliat iila<'e.
aeain arrived
lie
he told his yomiuer brother,
.stood,
l(>dij;-e
"1)0 thou look
sayin<;':
from
;i<;aiii
wliere their
237
at wliat th(^ father of
two
us
us
lias o-i\-en
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
So do ye again yo out of (h)ors. Ye
iiie a most important matter.
two."
A\'lieii
hear the great
will
[made]
noisi'
the .several kinds of animals."
l>y all
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<lmother,
"Let
the Ancient-bodied, she stood up. and she talked, saying:
stand here; that
also let anothei- stand, one that
Now
called a deer.
Da',
saa'den'di".
ne"'"ho'
o'ne"'
now
Sii.
tlicrr
!iL;:iin
let
o'ne""
new
lodjê
wod'wi"
di'(|
luiiri.-
lie Iiiiii
liver
Inld
stood
"Satga"'tho'
war'fi"':
heit<jiid;
Do thou
'
he'onwe"
A^'iiili lir
tin- lilai'i;
nt
nc"'"ho'
brotlUT
ne"'
heithasgivcn
to us two
the
ho\;;i"'get
I
ha^H' lieen
ne"'
h;i"ni'ne".
the
at
father's.
he
o'ne'"
now
do ye go
ha'de'ioiT
ne"
every one iu
the
exam-
"O'ne"'
there
So,
"
CTekdon.sa''-.shon.
me go to
view them
it
will
O'ne"'
ganio".shon'o""."
so
sound great
it
waadiia'ge""!,
Now
issi-veralh-,"
nigiTi"'sdowanen'
he"'
where
hear
they
'*
severally.
(in.
is
o'n(^""-kho'
now
went
anti
oul
wtiiathon'dat
he"'
niiotk:ii"'ni
where
they(m.)
so
is
it
loud
ne"'
onofidi's'da"
ne"'
ht'iMeganio"'-
the
they
Ihi-
every
are
noise
(z.)
making
listened
O'ne"'
Now
dage'.
ne"'"ho"
there
o'die'da't
ne"'
she stood up
ihe
in
Ei;Vdage""tci',
wa'onthiu'wi".
She Ancient-
^lie
it
"'Ne'kho"
sheitsaid'
Here
llii-
d(''"gri'dil"t
itwillsiand
II
djinaefr'da",
the
Ne'kho"
Here
elK,
o'ia'-kho"
It
oiher
ne"'
na'e"
thai
verily
this
de"ga'da"t.
ne"''ho'
and
nen'gvn"
there
it
will stand
it
ne"'
Hull
is
ne"'
nti'e"
that
verily
'
neri'iieii'
^
e"gai;i.sii'ong.
it
will he
named,
ne"'
ne"'
heio'sthon"
mai
the
iiisjusi
1-
t"
null.
ii|i,
niiae'a"':"!',
1"
1^
bodied,
ne"
is
ne"'
she (hen- grand
wa'a'ge"':
tcild.
it animal
number.
.shagodi''sot.
mother
soitis
-i
D;i',
" Let
number
nige"''
ne"'ho"
Xow
"
thought:
Ye
animal
Now
is
said:
He
K"swathon'deg
forth.
it
(_)'ne""
the father
of lis two."
Wfi'e':
atid.
ined
.saswrua'g('^""t.
he
matter
it
seated,
J.
o*thagia"dowe"'de"".
he me granted to.
a great
It is
waak'don'-kho'.
he himself
it
()i"owa'nen'
my
waa'dien',
o'ne""
now
he
his grandmother at
Flint,
It
shedi"'ni"."
waeii":
ho'sot'ge'
arrived
thr
is
shongia'wi"
tin-
Othagwe""'da".
ne"'
Iif liis y(nniL,'i.r
the
ne"'
he
aKaiii
Ihr
it
stifi'io"'
there
ho"'gerr
ne"'
thoditheir [ni.l
whiTe
nrrivi-'l
ne"'
luolc
staml here, and that
it
Saa'io""
hi'
ih-ii;irtf<l.
no""sot'
.shall
just a little
i.s
also another thing,
it
be called.
Heie
smaller, which shall Ik^
the elk, which this thing
is
tie'oov"'
^
e"i>-aiii,so'orie'.
to
O'lu''""
.
I
so It IS
smail(er),
tins
it is
deer
it
will be
named.
Now
^"^
IBOQUOIAN COSMOLOGY
238
[ETH. ANN. 21
Now, also, another things,

next in turn shall, verily, be called a bear.
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 [jâme
As soon, verily, as man-beins^s shall
animals] which are large in size.
be the names of the different animals;
man-beings dwell [herej. then they shall give names to all
dwell
hei'e, those, verily, shall
when
tlie
the other animals."'

So, verily, now, he, the youth, said: "'I desire that there shall be a
hollow here
[in
the ground], and that
shall be full of oil."
it
Verily,
thus came to pass.

Now, moreover, he said: "Hither let him
In just a short time it then stood
[anthropic], the buffalo, come."
it
he said: " Therein do thou plunge thyself."
Now
there.
Thus, truly,
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
did
it
o'ia'-kho'
it
and
lie
wa
ne'kho'
next in
de"ga'da't,
here
will stand
it
order
other
bear
will be
called
it
ne'kho'
na'e".
the
verily.
ne
ne
ne''
na'e'
ne"ho
So,
that
verily
there
Ganio*'
da'
na
that
verily
they
ga nio
ne
they
the
it
ne"
game
the
ne'kho
on gwe
ne'
here
man-being,
the
ne"
no'nc
e"adina"'geg
ne"
that
the
time
they (m.) will

be dwelling
the
will be
)
severally;
{z.
named
will be
number
thoy will
dwell
e"wadiia'shon'
it
named.
e"ieiia"ge'g*
verily
fls
ne
next in
e"gcliaso'ong.
buffalo
in
many
so
na'e'
So soon
are large
ones.
z.
ne'wa'
and
de'giiiVgo""
niweii'nandr
are in
wadie"o'wane'
kho"
o'ia"
other
it
order
Da',
the
O'ue'"
Now
wa
next
that
^vilI
stand up,
th.
they
ne"
next in
order
he (m.)
tbe
ne'wa"
the
order
ne"'
de^'ha'dat,
ne"'
ne"
that
"P.
e"gaiasoong
nia'gwai'
ne"'
gwe
on
gagwe
man-
time
being
now
Da,'
8
now
So,
ne
10
'
It it
causes
me
im
there
"'
it
animal in
(is)."
ne"
haksa'
the
he
said
ne"
daio"dada'gwen'oiig,
it
hollow place should be,
Ne''"ho"
Thus
will be full of it."
it
lie it
here
e"gana"hon'g.
ne""ho"
it oil
every
number
ne'kho"
to desire
h!i'deganio"'dage'."
the
o'n
there
verily just
o no
the
ne"ho'
Dewagadoendjon'ni'
youth;
ne
e^ldi^seil'no'
they (ni.) them
names will give
go'
all
na'e'shon
o'ne"*
dase"a'
9
it
do'ge"s
if is
that
na""a'we"'.
so it came
true
to pass.
O'ne"'
11
Now
shoiT'
12
13
moreover
o'ne"
now
ho'sade"sgo".'"
thither do thou
plunge thyself."
sgo'go'
14
landed
'Ga'o"
di'q
he"'
where
he
it
"Hither
said
ne'
it'het
let
Da"djia'-
degiifV'go"".
the
him
come
In a short
time just
buffalo."
(anthr.)
ne""ho'
Ne'''ho'
Thus
O'ne"
Now
o'tga'da't.
there
it
stood up.
do'g-e"s
it is
true
na"Vwe"\
so
it
eame
to
"Ne"'ho'
he
it
said
"There
Ho'gwa'
ho"wade'-
That side
thither
it
pass.
niiogwe'nion'
si> it is
possible
o'sen'
it
fat (is)
Da',
o'ne"'
So,
now
a'e"
waen";
again
he
it
said:
SENECA VERSION
said:
" Hither
liiiii
|;uithropic] eoaie next in order of time, tlie Iteur."'
now
tlie
let
In a short time
239
Moreover, he now said
bear 8tood there.
again; " Tlierein do thou, next in order,
phmge
thyself into that
oil.''
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]
Thus, truly, did
"Ga'o'
it
it'het
let him
"Hither
ne
that
next in
eome
now
niagwar
ne'
the
Da'djia'shoii"
In a short
bear."
turn
time j ust
ne"
o'tga'dat
ne"'h<
o'ne"'
wa
ne'
there
nia
the
it sl.ioii
gwai
O'ne"'
Now
bear.
i's
ne'wiV
There
thou
next in
ho\sade''sero'
thither do thou
turn
plunge thyself
It
this it is
it oil
ho'wade'sgo'go'
That side
earae to
in."
Ihithcr
it
landerl
he"
where
pass.
niiogwe nion'
so
it is
Da',
o ne"
waen":
"A'
So.
now
heitsaid:
"What
possiVjle
necie
ni s
the
ne
the
so wilt
thou do
thou
gwa"
ne"
seem-
th<-
e"'sheiii"'drige"hii"
thou them wilt aid
ne''
the
will flee,"
it (z.) it
said.
So,
ingiy
on'son"'
ne"
wa
ne'
severally
the
it
meat
the
wane"'s.
Da',
large.
so it is kind
of thing
oii'gwe' r'
human beings'?"
Da',
o"gc"''.
ga
its
"Ne"'
"That
leg in.
he
'
said:
it
now
Deer
he
it
inserted
na'e"
dea"sin5-
verily
his legs are
ne
wa
Ganio"'
ne"''ho'
he shall stand."
So soon
there
he"'.sade's'go'
thoti wilt
here
it
itself
o no ge
this
it is
it
O'ne"
Now
oil in,"
thyself
waadia'do''iak,
he his bodv
he''
where
te
en
of thing
ho'gwa'-kho"
east.
tliat side
niiogwe'nioiT
so
it is
ne"
the
possible
o'sen".
so thou
wilt do it
i.>f
he came up,
Da',
it fat (is).
thou
it
"There
said;
wai'i'
waa'do'go',
and
"Ne'"ho'
he
stood
hi'geiT
plunge
o'ne"
now
o'tga'dil't
as
ne'kho'
next in
turn
de^ga'dat."
(i
waondani-
o'ne"'
O'ne"'
Now
" Neo'ge"
o'ne"
now
.So,
nagon
SI
na""o"te''"en'
it
e"gade''go',"
hi'geiT
Ho'gwa"
do'ge"s
)
again
over
Ne'''ho'
Tluis
a'e'
niorf-
itself
Ne""ho'
di'q
ne"'ho'
eourse
there
ne*'-kho'
the
o'ne"'
waeiT':
"A'
na o
now
heitsaid:
"What
sueh
kind
ne"
e"'sheia"dage"h!i'
ne"
the
thou them wilt aid
the
11
ne"
and
that
10
on'gwe'
12
13
?"
human beings?"
14
IROQUOIAN COSMOLOGY
240
[ETH. ANN. 21
"As for me. I shall not flee from him." it said. He

"
With what, and in what manner, moreover, wilt thou just do
said:
"
So now lie. the
itr"
I will just bite them repeatedly." it replied.
niiiii-))eings?"
"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
All these several small
that they [anthropic] have no upper teeth.
woodchuck
[or
badger],
porcupine,
and also the
things, the raccoon,
Youtli. said:
skunk,
plunged them-
cast their bodies therein; therein they [zoic]
all
selves.
So only that is the number of those who were received. So
in
order are those (z.) who were not accepted.
I say that
next
these, the Fisher, the Otter, and the Mink, and the Weasel [were
'Ne"
ne
That
not
it is
di'q-shoiT
na"''o'te""'en'
such kind of
only
moreover
thing
Da',
(.'ne"'
So.
now
flee,"
it
He
said.
"E"khegai"'-shoiT."
o'ge"".
so thou wilt
"I them will bite only."
it it .said.
ne
haksa'dase"a':
"Nen'da"
gfwa"
;lion
he youth:
"This
seem-
just
the
it
ingly
ne"io"den'ong.'
i's
the
thou
so
it
upper
(z.)
di'q
now
mnrcmoreOVLT
he
the
its teetli
removcl
the
plurally
Ne"
gagwe go
The
degiia'go"
ne''
bodies shared
he
said:
it
ne"
waono'djodagwa'ofi'
4b
waen
O'ne"Now
side.
Wii'odiifi'dadiio'was
their
o'ne"'
shall continue
to be."
he'tgen'-gwa'.
What
ne""cie"r"
said
ne"'
"A'
said:
doit?"
waeii''
he
should
Waen"
o ge
thagade"'go",
the""e"-
i"
the
it
nt
()
ni
l;nw
all
kho-
ne"
djonae""'dtr,
and
the
elk.
buffalo,
the change
kho"
ne"
and
the
(ones)
Ne"
deiodino""geont."
they
z.
have horns."
it
deadi-
the""e"'
gaii'oii'ni'
That
causes the
not
they(m.)
it is
matter
no""'djot
ne"
have teeth
the
Gagwe'go"'
he'tgen"-gwrr.
upper
sa'-shon"'o"',
ne''
severally.
that
side.
ne
nen'gen"
this
It all
djo'ii'ga",
the
ne"
nieiina'
the
.so
it is
they (z.
small are
the"doo"",
ga'he"'d:i".
woodchuck
porcupine,
ne"'kho
that
and
(badger?).
ne
10
11
non
se
ne'"ho'
gagwe go
ne
skunk,
the
that
o'wemiade's'gok.
they
there
(z.l
ne'"ho'
plunged.
Da',
ue^''ho'-.shon*
thus
So,
o'wennadia*do''i:ik,
they
thus
it all
only
tz.
cast their bodies'
ni ion
they
ne
ne'
that
the
deawandi'gwe"':
Ne"
ne"
they were accepted
That
the
*;o
many
(arej
hofiwandi'g'we"'.
12
they (m.) were

accepted
Da',
13
So,
ne
that
ne
next
tne
the
not
order
(it is)
sgaiana"ne'ge"\
ne"
odawefi'do""
i?*her,
the
otter.
kho"
ne"
djio'da'ga',
and
the
mink,
kho"
and
241
SENECA VERSION
HKwiTT]
So that was the miiuhtT of tlins(^ who wcrf excluded,

So the Mink
[being setj aside, und wlio assenililetl there near by.
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
the ones].
l)ody throug'h his hands,
hi.s
and that
Now,
become .somewhat loneer.
the reason that
is
verily, aeain
body did
hi-<
thus came to
it
])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'.
tlu-
weasel,
Su,
iie"''iii>"
niwennafidl''
wak'a"'
wa'odiis,
siMiljiny they
re) ill minil)er
nside
they were
lliiis
I
wak"a"'
ne"'"ho'
aside
there
thi-y (z.
waadia"do"'iak
ne"''ho"
he
there
Da',
waodiia'daiel"'.
east his
assembled.
the
it
djio'da'ga'
mink
ne''
the
Ganio"'-shofi'
o'no""ge".
ne''
body
So.
So soon as
oil in.
exehideil,
o'ne'"
now
daa'do'go"
he lande*!
herefrom
just
.^
-*
o'ne'"
ne''
now
haksa\lase"'a'
ne"''ho"
he youth
there
the
kho"'
waa'dat.
he'tge"''
up high
he
and
held.
it
gain'gwfr
ofi'ni'
he
it
oaUKht,
ne''
waa'djiiu'iik,
ne"'
the
he stripped it
through his hands,
tliat
kho"'
ne''
and
ttie
ne''
gaii'-
the
it
makes
O'ne""
Now
na"gfiia"des'he"t.
so its liody beeame
somewhat
matter
waftie'iia"".
iia'e'
a'e"
ne"'ho'
verily
again
there
'>
'*
long.
nen'gen"
Wii'odiia'dadiio'as
na""a'we'".
so it eame to
Their bodies shared the
this
sgfuanane'ge"",
tisher
it is
marten K
kho"'
ne"'
and
odaweii'do"',
kho"'
ne''
djio'da'ga',
kho"'
ne''
hanofi'got;
da'.
otter.
and
the
mink.
and
the
weasel:
so,
niwenniindr'
ne""ho"
there
(thus)
-so
many
are in
othfnon'ni".
they
(z.
he"'
wa'odiia'dadiio'as.
where
their
number
kho"'
ne"'
mid
wolf,
the
shared
the ehange.
z.
Ixxlies
hen'es.
ne''
panther
tliat
Ne"
ne'wa'
ne"
That
next in
order
the
kho"'
ne"'
no"Vwat'gwa".
and
the
fo.\.
gagwe'go""
wak'iV
wa'odi'is.
thev wiTe
exelmled.
aside
all
Da',
o'ne""
ne''
deiksa'Ti'
o'ne""
gen's
ia'den'dio"s.
So,
now
the
theyira.ltwo
now
eustom-
they (m.l two were

iii the habit of
going away.
ehildren
ciofi'nio"'
day plurally
21
hoiiwe'-gwa'
far
ETH 03
,.
'
lo
(longtaill.
it
the
ehange
pass,
direefirm
henet'ha";
they (m.) two
go huljitnally;
arily
we'e""
far
ne"
ne"
that
the
O'he""Dav
'
after
hreo'da"ne"s.
thevim.UwoKo
to set traps.
n,
J--
"
IROQUOIAN COSMOLOGY
2-12
[eth, akn.21
So for some time now they [masc.

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
were
away.
in the habit of going-
anthropicj
who
Da',
o'ne"'
So,
now
severally had otgon" natures, and they also
ia'den'dio"s.
Da'.
gain'gwa'
they (m. two went
So.
si.imewhat
o'he"'cion'nio'"
day
after
day
plurally
na'ionni'she't
so long
it
aw"ay habitually.
o'ne""
honwadi'swa'ai"s
ne"
honnontgo""shorr'o"''
now
they (m. them hated
tlie
they (m.) are otgon ' I'hirally
lasted
ne"'
ne"'
honnondia'dat'g-o"'s.
O'ne""
that
tile
their (m.) bodies are otgon

plurally.
Niiw
we"''o""
na'e'
geii's
tinually
verily
eustom-
diiaeon-
Iliey
habitually
i'ne's.
ne"
Da',
ne"'
di'q
So,
that
more-
they(m,)two
go together
arily
ia'deii'dio"s
(m. )goaway
he''
where
swenni's'hii't
one
the
day
it
is
over
customarily.
o'ne""
ne"'
now
that
ne"
waefi"'
he
hagowa'ne"":
"I's-shoiT
"Thou
he large one:
the
it
ho"'set.
do
tli'ui
Soii'hage'a'
Thou
just alone
(by thyself)
go.
Da',
ne"'
di'q
So,
that
moreover
ne'wa'
e"'sekdon'no"'
next in
thou wilt go to see
turn
them
do'ge"s
ne""ho'
he"'s
o'ne""
ne"'"ho"
far
heisgoing
aboiU
ni>w
there
Da',
waonwa'nio'
they (m.
o'ne""
him
lie
ne"'
ho"gen"'.
the
he his ycmnger
brother
the
it is
true
it
12
no'ne"'
the time
ne"'
ne"'
that
the
he large one
I)a'.
o"tha"sent'ho".
o'ne'"
now
So,
no'ne""
when
the now
ne"'
used great strength

on him,
that
o"ge""
it it
said
"'eii'',
"en"',
"en"',
"eii"',""
the
'heiih.
henh,
lienh.
lienh,"
liegan to give out

.sounds
"Otgon
signifies maleti*.-.
ga'oii'hiade".
it
sky
is
present.
Da',
So,
ne"
the
<
ne''
he''
where
Ne"
That
wept.
lie
ne"'
weeping,
power.
i.s
is.
that
it
hofitheir(m.)
hagowa'ne"'
the
he
wa"otgaiia''son"
13
set
Ganio"'
ha.sda''ha",
is
have
So soon as
ne"
(m.) it
waode"'hasdon's.
do'ge"s
no'ne"'
when
(the now
ne''
noticed
killed
11
him
waanina"do'g
now
So,
hoiiwa'nio'
they (m.
thou
traps.
so
plurally.
the
ong-ni"eo'do""."''
tlie
killed
bodies are otgon
ne"'
there
to pass.
nondia"dat'go""s.
l(t
ne"'
na"'a'we"".
it will come
thus
true
it is
we'e"'
for the
time being
.said
thither
ne""ho'
ia'e'
only
o'ne""
now
now
hoiinofitgo""-
ne''
the
o'ne"'
they (m.) are otgon
It denote.s specifically the evil or destructive use of
orenda, or magic
SENECA VERSION
HEWITT]
they [zoirj wliosf bodies are severally
anil also
otgoii.
Now,
verily. Uecaine alarmed.
time only, we
as he
weejw
otiôii,
"In
moi'eover, they said:
the sky will
believ(>.
niiich;
we
as soon,
fall, ]:>rhaps,
now,
just a short
think,
younger brother, shall

So now of eourse the youth
]>refei-al)le that he. his
it is
nothing else
I'eturn:
243
[will
stop
itj."
beeanie ashamed because sueh a lui'oe numl)er of ])ersons severally
So now verily he did close up
became aware
that he
his lodge, all
places therein where there were openings [crevices].
So now
just after
was weepiny.
he had completed his task of closing up the open-
now th(>nce. from the outside. Flint spoke,

Qh, elder brotiier. now 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
ings, in just a short time,
saying:
take the lead on the
shon"'o"'.
ne"'
plursilly,
that
kho'
iiiirl
wao'no'"dio""k.
they
(z.)
began
til
it
will
o'ne"'
now
di'(j
waen'ni':
moreover
they
it
(iown,
noiT',
may
he''
where
perhaps,
skv
it
'
is
ne"'
sa'gwa'
ne"'
that
better
(preferable)
the
ho'geiT'."
Da',
he his younger
it is
wai'l'
ne"'
ne"'
now
of I'ourse
that
the
gendio-'gowanen'
beeanse
it
body
ha.sda"hiV.
weeping.
gagwe'go""
<if
just
,,nlv
noiT'
per-
haps,
ne"
the
-i
to life
hak.sa'dase'Tr
waade'"he"'
heisavoiith
he beeame
'
waennenninandog'hon"'
o'ne""
now
jieople large is
Da'.
.So.
o'ne""
now
he'onwe"
thev beeame aware
ne"'
just
he his task finished
the
bespoke
he
it
elosed
iif it
jilnrallv
ne"'
the
he
up
Da'.
has openings
pinrally.
waa(lienno"'kde""
daa'snie't
waTrho'don"
\tTily
it
shon"
Ilieitce
na'e"
cleio"hagwende'nio"\
the place
all
where
now
ashamed
(toomneh)
o'ne""
he will again
is."
so"'dji"
may
e"shadon'het'-shon'
eome
o'ne""
.Si>,
("'n'
it
be,
he will weep:
it
ganio"
l>e
e"ons'dile"":
is
snon
so soon as
present
verily
Ha djigwas'-shoiT
"Just
ga'oiThiade"
much
he
"
wiiii:
it
we'sQ-
brother
na'e'
onandiadatgo"'shon"'o'".
their (z.) bodies are plurrtlly olKon,
eiT
think
There
tin.-
X..\v
gi"'
drop
us two.
ne''
O'ne'"
fear.
e"dwa"'se"t.
whereon went the mothei- of
])atli
ne"'
the
waadjiodonniofi"',
o'ne""
da"dji;V'-shon"
(I
244
lEOQUOIAN COSMOLOGY
too
tlioii
print thy tracks.
slialt
say
[f.TH.
thou shalt
tliat
ANN. 21
the tracks
trail
who was our mother. Moreover, not far heiiee, thei-e thou
shalt seat thyself.
So tliere now thou shalt observe the kind of life
that eustoiiiarily the human luan-heincrs will live who will dwell on
the earth.
So now there, moreover, tiie path will divide itself where
thou wilt a)>ide. One of the ways will lead thithei- to the plaee where
of her
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
Just as soon, customarily, as one's breath ends, one shall
to blow it.
hear customarily from what dire<tion speaks the flute.
Sometime afterward the youth now began to wonder, soliloquizing:
is
What
my
perhaps, verily, in great measure, the reason that
is,
grandmother does not eat wild potatoes

e"'sheianen'on'
lie''
lliou shalt follow tht'
the
Now,
(!"
ethino"'e"'-gen'on
she our mother
Not
it is
path
ne"''ho'
("'""sa'dien".
there
thott shalt sit
Da'.
ne'"ho'
o'ne"'
there
now
So,
di'q
de'we'e"'
moreover
(it is)
The""'e"
was.
it
asked her.
verily, he
far
e"'satga'ion'
he"
where
thou shalt ^vateh
down.
niio"den
gfen
sueh
(nstr)m
it is
in
ioendjiVge'
ne''
the
it
e"iagon'"heg
on'gwe'.
ne"'
one shall be living
earth on
liuman
th*-
arilv
kin.l
Dti'.
So.
l)eing.s.
lie
di'q
ne"'"ho"
that
more-
there
de"watha'ho'gef5'
dion'dfik.
Ne"
ne"
That
the
ne
kho-'
and
Sga't
Hanisheono""ge'-gwa'
He
the
kho"
itis
Cave-dweller
e"sa'hivshaien'dak
ne"'
tlie
thou shalt have .servants
the
he^'iotha^hiuo'oiTg,
thither
it
path shall lead.
Ne"-
he'Hotha'hino'ong.
thither
direction
at
ne"'
and
thou
two
Hiiwenniio""ge''-g*wa'
He Master at
direction
sga't
one
"'!"-
the plaee
path will divide
it
into
shalt continue
to abide.
he'ofiwe"
it
That
path shall lead.
hadinishe'ouo"'.
they (m.) are cave-
Da'.
ne
So,
that
dwellers.
di'q
ne"'
moreover
the
nen'geii"
this
he"'sha"
nefi'geiT
thou shalt
take it
it is
this
it is
one uses
it
ne
to blow,
that
ne"
diiawe"*'o'"
e"senoMado'oug.
Ganio"'-shon"
gen
and
the
continually
thou shalt keep on blow-
So soon as
custom-
e"ioridofii'swe"cle"'
one's l)renth becomes
o'ne"
now
ne"
diio'tha'
there
the
it is
just
arily
it.
e"iagothon'deg
kho"'
geii's
and
custom-
exhausted( =dies)
11
ieo'dawas'tha'.
the
kho'
ing
10
ne"
one
it
he'ofiwe'
shall hear
the place
where
arily
ieo'dawas'tha'
one uses
it
to blow.
speaking
CxaiiTgwu'
njVionnis'he't
Sonu'Wliat
su loner it lasted
1-2
o ne
ne
waodianofi'the's
now
he wondered
at
that
it.
ne
the
(it is)
hO'iie":
13
he
it
^-A'.
"What,
haps.
thinks:
a
This
is
lui
per-
the
name
veriiv
go'wfr
great
deês
not she
ne'
the
onenno""dfr
it
^\ild potato
ne"
the
eats
it is
of thi'(ind of the Christians.
it
''This
is
the
name of
the devil
<if
the <'hristians.
SKNECA VERSION
HEwiTTl
.suviiiu':
in
"M)!!, i;r;uHliii<>tlii'r. whiit
yreat nieusure eat wild
mj'.self
eat
food,""
she said
is
])(>t!it(ies
"
:
it.
; ""
eat
it
'245
verily,
"i
iiiul
why
dost thou not
fiLstonmrily, all alone,
l>y
[food], as a iiiatter of fart.""
verily.
will watch her in the iiiLi'ht, now
So now he made an opening in his rohe. Now.
Thenc(>. iie\-erverily, he laid himself down, pretendiny to hi' asleep.
theless, he was looking, out of the place where he had made a hole
Now, moreover, li(> was looking out of the place where
in his robe.
he had made an opening in the robe, and he was watching the place
where his grandmother abode customarily. So now, she, the AiuientNow, moreov(>r. she looked in the direction of the
bodied, went out.
Now the Sbir, the nay-briiiger. was risen. Now she. the
sunrising.
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
Now
he mused.
just soon to he.""
aksot'.
<
)'ne"'
Now,
IKOyUOIAN COSMOLOGY
246
[ETH. ANN. 21
and also put the wild potatoes in a bowl of bark, and

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
So now again she searched in her bag. She
the corn, making meal.
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
[from the
tire]
there was just one bowlful.
wa'ena""djoda'go"
ne"'
kho"
ne"'
she pot removeri
Ili:it
and
the
no""'da\
2
sgaksat'-shoiT
one
potatoes.
oVl iaji'oda no"

"
na
that
she
there
she parched
it
it
di'(i
Now
moreover
niio'so'dje.^.
gain'g-\va'
somewhat
.so it
pile
i.s
O'ne"'
Now
niwiV'a''
so
it
small
ne"
the
mortar.
in size is
ne"'
ne'''
ga'niga''da'
onefi-
xhv
it
ne'wa'
next in
tnrn
it
pulled forth,
Da',
corn.
.So,
o"wa"dfidon'g*o\
it
]iopped
na'e'
a e
verily,
once
O'ne""
Now
burst).
wiVeda*'gx>'
she
it
took out
ne"'
the
more
ga^nio-a^diV.
it
-hr
it
high.
ne"'
o'a'ofi'ho""
onefi'o"".
the
O'ne"'
for
plaCL'd
wa'ondiefi'tho"
has
ne
took ont of
herself.
t>
it
wa'eda"go"
e"
verilv
wu"'onde"\son\
5
the
it
o ne'
now
gaia
ne"
wa'e'e"'
hf
i>o\\\ in
Da',
o'wa'do"".
ne
'dtii"
she nniiniaged her

belongings
il
only
dish
it
gadjie""'ge"
O'ne"'
Now
di'q
ne*'ho"
moreover
there
oVado'diak, ho'gowa''h(''t.
wa eie"'da'nurr
she
it struck
repeatedly,
agwa's ne'ho"tc'i
ami.
248
IROQUOIAN COSMOLOGY
So now he parehod
Now, moreover,
for himself.
it
ing itei'atively. there being
[eth. ann. 21
popped,
it
l)ur>st-
amount
heap, quite a large
(piite a
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 veriljit became meal.
Now again he searched in her bag, and he took therefrom 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\
1
he
O'ne"'
Now
parched
it
for himself.
ne-'kho'
2
ne"
gain'gwa'
the
somewhat
and
that
o'wa'dadon'go',
di'q
moreover
it
gain'gwa'
O'ne""
Now
he
there
O'ne"'
Now
ne"
i
ne"
he'tgeii'on'
upper (one
the
it
o'thano""dai".
a'e'
fMu-e
ga'niga"da
the
it
lie
rummaged.
it
niwa'Ti'
morlar
o'ne""
now
I):i',
mortar
So,
ne"'kho*
suit size
and
that
small
is
ga"niga"d;i".
the
pile is in
more
ne"
look
out
it
more
it
size,
naioiT'he't.
so it amount
waada"go'
ne"''ho'
a'e'
once
so
ing,
became.
niio"'sodja',
somewhat
popped by burst-
waaia"dak
ne"'
he
that
u.sed
it
(pestle).
waaie'"da'non".
he
ne""ho'
6
he
it
moreover
waat'he't,
o'ne""
now
waak'don'
ne"'
searched
it
parched
it
wtd'i'
became
Da',
o'ne"'
boih.
So,
now
Da',
i-orn.
it
he
there
gana""dja\
9
10
it
o'ne"'
now
pot,
o'ne""
now
;i'e"-kho"
and
more
once
a'e"
soraethint,'
once
more
ho"gowa'"lie"t.
it
became
large.
waa'hnega'eiT-kho".
niioii'de"',
11
ha'gwis'dt^"'
hungup,
he placed water
and.
there
.\'ow
waada''!Jo'
lor
ne"'"ho'
O'ne""
became.
ne''"ho"
o'ne""
now
o'ne""
now
So,
o'wa'do"".
othe"'sh!l"
it meal
of
ctairse
dedja'o"'.
large
onen'.so""gW!V.
the
goiil'goil",
her hag in.
the
o'gowa"he"t
ne"
poured
heit pounded,
it
di'q
now
wiiiaun'tho'
there
o he
o'ne""
struck repeatcdly,
it
di'q
a'e'
moreo\er
once
took
out
soitissmall
the
it
more
niwiV'a'
ne"'
in size
waaia"dak waaie""da'noii",
o'ia
he
it-
it
used
he
other
O'ne""
Now
na'e"
Da',
o'ne"'
i?o,
now
it struck repealedly,
waana""dja-
ne"'"ho"
he
there
verily
ne""ho"
it
pot
waauii'tho'
he
there
it
]>oure<t
111 It
nen'gen'
12
this
othe's'hti"
It meal
ne"'
the
it IS
gtigwe'go"".
O'ne"'
wai'i"
it all.
now
oi
wiiadjisgoii'iii".
he nuish made.
course
Da',
13
So,
o'ne"'
now
a'e"
wae"sak
once
he
more
waada''go"
14
he took
it
out
ne"
the
it
looked
ne"'
the
goia'goH"
lier
bag
ne"'
iii
lio"'sot.
grandmother.
the
Ins
lor
o"Den'iu",
it
bone,
o'ne"'
now
ne"
that
ne"'"ho"
ihcre
wa'o',
he put
lt
in
Ne"'ho'
There
odo"'hon'do'''it
abundant
came
be-
249
SENECA VERSION
HEWITT]
"It tastes u-ood." Now soon thereShe said: "Well, what manner of
"I have made mush." the youth said, "and
thou eat of it, ><> ! it, oh, grandmother.
Hdiio"'," he kept i-luickliiiy.
utter his gTiindinother returned.
thou doiiio-?"
thino- art
pleasant, too.
is
it
I>()
an abundance of mush." So now she wept, sayini;-: "Now,

As a matter of faet, that was all there was
verily, thou hast killed me.
" It is not g-ood." hf said. " that thou dost begrudoe it.
left for me."
There
is
I will get other
So now the
coin and also bone"
day he made
ne.xt
"Now
^^'hen he tinished
his preparation^,
am
going to depart." So now.

He arrived at the place where dwtdl man-l)eings.
verily, he departed.
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
hi.s
he
task,
kho'
.said:
ne"
o'wil'do"'
it became
antl
it is
that
odjis'gwiV.
U mush.
the
" Ho'ho","
"Oga"'o"'"
kho".
'Aha!"
"Itlasifs
an.l,
iia'h<>
go.r'
do'".
O'lie""
kept
New
drrdjifr'-slKJiT
just
Mioii alter
saying.
saie'io"'
ne"'
again
the
site
lu>"sot.
so then art
" Agwa's
yonth:
"Very
grandmother.
ne"'
ne"'
the
ne'"ho"
It is
awendetga'de'-kho'.
ne''
hak>:r
tlie
le-
said.
ne''
abtnidant
she
it
it
it
"O'ne""
"Now
said:
niwagien'dak."
so
odjis'gwa"."
tlie
"Wa.'
have had."
"Oh.
SadekhoiTni".
and
itisjdeasnnt
wa"a'ge"":
as matter
of (act
wat-fi"'.
lie it
(Jdo"'lu)ri'do""
my
that
\\'i-ll
diiiiig':'"
dase^'a':
aksot'.
" Agedji.sgon'ni',"
mush am mabiiiK."
in"sadie'"haT'
Wluit manner
<.if thing
"Gwe'.
Slieitsaid:
iiinther.
retiiriie'l
A"na""'ot
Wa'a'ge'":
liisgraiiil-
l);i'.
o'ne'"
So,
n"\\
innsh."
na'e'
verily,
noii"
o'sgi'io".
proha-
thou hast
hly,
killed nie.
De'wi'io,'"
It is
not
site
it
i"'
Itolherjust
(^"gie'gwa"
fe'-^ fe""
"
it
will get
ne''
"-^
the
oneii'o""
......
-^
it
eorn
kho"
and
wept,
Ne"''ho'-shon''
just
So mueh
wuen"',
he
-.. Ijr
\\a"o"s'da(''"".
said,
good,"
OiiV'-shofi"
^'" ^"""
nio"'.
lie Ilicin eat,
ne"'
...
the
"
Sa'-se/^'se".
"
Thou
dost hegru.igeit.
('"nt'iTia"."
il
hone."
250
IROQ0OIAN COSMOLOGY
out of his aiTOw; he
ever
it
nmde
tlicsc for himself.
[ETH. ANN. 21
Now
be that ye two run through the village
it
he said: '"Whenwill 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, sometime 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
SENKCA VERSIOX
251
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
"'Here," lie said: '"Thou wilt do with this as seems good to
abode.
Thou mayest decide, perhaps, to plant some of it." \A'hen it
thee.
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
strings of oorii hung.
iofi'do'".
seviTully,
Deiosde""'sage'
Two it corn strin-^
strini,'
in
m.
moromoreoVtT
lie
went out
lint
iiu'e'
kho'
VL-rily
and
i^
it
it
hi'''
tln)(liiio"'sot'.
Da'.
wheru
Iliere their lodgt'
So,
ie"dio"'
the ]>laee
.she
where
ne*'
was
his grand-
so thou
it
o'ne".
now
it
iir it
thert.'
waen",
he
Here."
e'".senno"'don'
'"
said,
this
nist
'
thou thyself wilt

please
nen'tren'.
wilt
wau'di'
!H''''ho'
now
mother.
seated
thon where
i>n
deofivva'fion".
tlioy him piir'Ûf'!.
a litllu
is
o'ne'"
" Gwa''.
ho'yot'.
tht'
he" ne"'sadie'a"t
sltonlder
rvinnini,'
(le'ostliofr'
HofiMiiVio"'
i's
he was
Far
Thero he again
he'onwo'
Itis
away
tho""*''"'
booanu* aware
hane"sha''ge'
waaduk'ht''
at onee.
over
war*nnenni'na"d<)o-.
I
di'<j
ii"\v
waaiage"''dak.
di'q
more-
hung.
thcv
o'ne"'
ho them rrmovcil.
number
o ne
wao'dii"
he them
waaniioiTda'go"
E""se'',
Thou wilt
it is.
iiT'she"",
'oie*'
may
some
il
be.
oientwa't''/'
I
it
will phiiit,"
decide
No'ne""
o'ne"
wa'o''hen't.
it heeame dav
Th.^
nrtw
waen'':
'Gwa''
he
' Well.
said:
it
E^giicsha"'
now
O'ne""
Now
na"g'a"nia"i4o"
tii-iiver.''
ne"
gaonwa"nt'
she
the
e"ganon'gek
will
it
Ije
the
he
it
sa\v
waa ge
he
it
waa
he
it
saw
tliere
ho'so't.
ne"'
grand-
that
lii.s
iiwii'e'
he'onwe'
Ihuher
he went
the place
ne"'
na"'ot.
Da',
that
siieh kin<l
^ô.
to-e"''honde'
there
it river
flows
wile re
ne
'
ne
she
llie
luotlier
abundant
waa ge
morenver
ne''
pointed
out
it
iie"iio"
ili'ij
lie
will go
to kill
I It
it
ha
ne"'"ho"
lb, -re
tin
said
ne"''ho'
o'ne""
now
waa'io"",
ther>'
lie
o'ne"'-kho",
now
-and
arrived,
10
of thing.
he'ofiwe'
odino""sot'
the place
wliere
ne"'ho'
there
nio
Da',
killed
So.
they
(z.)
have
ne
iia
ga nia go
the
O'ne"Now
11
beaver.
their lodge
ga'at.
it
stood.
ne"iio-
waa"'iak,
there
he
wa:idia'tge"dat,
kho"
he placed its body on liis

back by foreheacl band.
and
o'ne"'
now
O'ne"'
Now
sasT'defidi".
Gain'gwff
again he
departed.
Somewhat
na'ion'nishe't
so long
it
lasted
it
kho"
ne"
shot,
and
tlie
ne"
o'ne""
di'tj
12
252
IROyroiAN COSMOLOGY
the place whert^ their
:it
Thu.s, also, again did
stood.
hj(l>;(
there where his graiidinother was sitting
'So be
[ETH. ANN. 21
do;
lie
"Here." he
h(> <-ast it.
said.
the Ancient-hodied. said.
it," she,
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
thodino""sot'.
Xe"'"ho'
kho-'
the place
there their lodge

stands.
There
and
where
he'cnwe'
ji
ae
he'onwe'
1
ieniu"ciot
she
he place
is
once
so he it
did:
more
ho'sot'
ne''
The
sitting
wao'di\
iie'^ho'*
grand-
his
there
he
there
it
Gwa","
Here."
threw,
mother
where
Niiawe""'ha',"
am thankful,"
waefi"'.
3 he it saitl.
she
it
said
ne
Eia"dag'e""'tcr.
the
She .\neient-bodied
bodied
One.
o ne
Da',
ne'''ho"
waniieiT'se'.
out of
doors
there
they (m.) it skinned.
now
So,
ne"'
as'de"
the
no ne
ne
Da',
gaitX'diV'ge.
its body on.
the
that
Deniienawa"kho'"
They two one the
the other aided
tho"ha"
now
e"iadienno"'kde"
t
they
(m.) two
nearly
ga'hne'ga"
O
it
the
Eia"dage""tcr
i
ga CIO
ne"'
liqnid
it
waago'dr
she
the
wa a ge
9
she
10 my
grand-
ni^'a'
11 we
per-
13
the
ne'"ho',
there
"ILrlui"',"
Alas,"
wai'i'
wti'sa"diawent,
of
Ihou hast the menses
agwadji'na'
ne"''ho''
we males
thus
ne"'
haksadase'Ti'.
the
he youth.
.said
it
the
naiawefr'seg;
so
it
" The""'e"',
Not
it is
de"'gwae*'
i's
will be hap-
= dost abstain)
ne'
though
ye
ihe
pening:
ne*'*ho'
ve females
ihiis
ofisaa'tcaiiiik'
again he it hand-
(leieo
Itie
the
course
ne''
lnl
14
ne"'
and
her grandson.
"O'ne"
Now,
waefi"'
he
Fie npoii it,"
siweo"'-.shon"<>"*
O'ne"^
Now
kho"'
honwan'dc'.
the
sonally
12
now
blood.
ne
on
She Ancient
One:
"Tcisnen","
gwfi'de".
it
ne
o ne
up
lege""'tci'
the
Da
.sa
blood.
otgwe""s;V,
the
his loins
ne
said
it
it
ne"'
hoa'.sa"'ge
ne"'
threw
it
the
she handlnl
liink
otgwe"'
ne'
oVlio"'tcagak'
She Ancient-bodied
One
.S
sa ge"
green hide on
task
it
complete
will
so
gen
it
will be happening
o'to-wa'
ne''
it
took up.
hetwcen her
thighs
ne'îaweiT'seg
the
hoVot',
grand
mother,
lus
each month
thu
di'q
ne"'*ho'
moreover
there
o'nt'
clotted
blood
ne
wenni\la''-shon\"
ne'
o'ne"'
di'q
moreover
na'e'
wao'df
he
waen
lie It
just."
âid.
it
cast
"
I's
Thou
SENECA VERSION
HEWITT]
now
So now. she. the Ancient-liodied. heyun to

"Moreover, ciistoniarily. for how Ioiim- a period
catiiniciiitil."
)>tH'<)iii('
weep,
iind
will
be thus as
it
.sh<>
stiid:
ail
htihitual thiiiy-;
da\'s| as there are spots on
time that
it
will contiiiiie to
the Aneieiit-bodied.
consent
253
tlitit
it
shall
thev be ; " he said.
tlie
Tlien the vtmth
be thus."
So now she
l)e
""
thus.""
So lony.
lawn.
Now
said:
"How
"It
a^'tiiii
is
saifl:
"'[As
many
\erily. shall be the
she beyaii to weep,
not possible for
many, moreover, then.
me
to
shtiU
""
would accept the number of stripes on the baek
" So lie it." said the youth. So then he said:
said.
ehipmunk.""
she
of a
"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
SO
it
will ciiiitiniu
where they, her ohwachira",
abide.""
IROQUOIAN COSMOLOGY
254
So some time afterward
"And
.she.
[ETH. ANN. 21
the Ancient- bodied,
.said
repeatedlj-:
there shall be mountains, seemingly, over the surface of the
earth here present."
"And.
And now.
verily,
it
did thus come to pass.
on the surface of the earth." again

she said.
Now, of course, truly it did thus come to pass.
Now the youth said: "Now 1 think that thou and I should return
too. there shall be rivers
home; that thou and
made ready
"So
be
it," she,
go
to that place
which
my mother
has
the Ancient-bodied, said.
was true that his grandmother and he departed. So then,

they two went up on high. So this is the end of the legend.
So then
veril}',
I should
for us; that there thou and I should remain forever."
it
A MUIIAWK A'ERSION
who knew
In the rejfions above there dwelt niiin-being.s
what
to see one weep, nor
is
thus unlvnown to
it is
And
tiiein.
not what
it
for one to die; sorrow and death were
the lodges belonging' to
th'Mii, to
each of
the ohwaehiras" [faniiliesj, were large, and very long, ))ecause each
ohwachira usually abode in a single lodge.

And so it was that within the cireumferenee of the village there
was one lodge which claimed two persons, a male man-being and a
female man-beiTig. ]VIoi-eo\er, these two man-beings were related to
each other as brotliei' and sister; and they two wtM-e dehnino'taton''
[down-fendedj.
Ratinak'ere"
e'neke"
ne'
Tho\- im.l ilwiOl
plii.T
ilii-
alK.v
ne'ne"
ia"
ithfthati
wln>
aio""shent'ho'
no'k"
o'ni"
ne'
one should weep,
aiici
also
the
nc'nc"
de'hatiiefite'ri"
they
ii..t
m.
it
kii..
ilu-
Ihiit
aiai'"heie".
mie shonlil
Xe'
o'lii"
ne'
Tlie
iilsii
ih.-
rii,-.
dji'
where
liiment
rotino'^so'to""
their im.l lodge
ska'hwadjirat'sho"'.
ne'
staii'l
one
lie-
it
one hy one
ohwaehira
e"'s
besides
eus-
ne'
dji'
lodge long
the
where
it
akwe'ko"
one's ohwaehira large

(are) plnrally
(itall)
ous-
whole,
tumarily
ka'tf
ne'
dji"
The
so then
tie-
where
no'k"
he man-
and
ta'hno""
besides
man-
being,
(is)
e'"s
skano"'sa"nc"
nikaiifl'ta"
so
iakon'kwe'.
slie a
a'>e"ke"-'
l.erause
Hiiide,
ie'hwadjirowa'iie"s
roii'kwe"
rati'tero"',
thev(m.)
(is)
Ne'
now
(is)
kano"'se's
lomarily
neiV
lodge larê
it
(is)
ta'hno""'
being
kano'"sowa'ne"".
eaeli
it village
large (is)
one
it
ie'tero"'.
lodge in
tln'v indef.)
aiiide.
i
skano""'s;V
one
it
itdvaonkwe'taie"".
they (indef. have
person (si
lodge
(is)
neiT
ta'hno""'
neiw
besides
iatr'"no"se""ha"
two Iirother and
tliev
'
nen'
now
sister are
teiiniiio'tato"".
they (m. two downi
fended are.
"An ohwaehira in
its broadest and original sense denotes the male and female offspring of a woman
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
and
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.
of this sechl.sion
2.yi
256
IROQUOIAN COSMOLOGY
In the morning, after eating their
[ETH. ANN. 21
meal,
first
customary for
it svas
the people to go forth to their sev(M'al duties.

All the lodges lu'Ionging to
tlie
inhahitants of this plutc faced the
Now
rising and extended toward the setting sun.
then, as to the
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
plai'e
lodge.
Then
morning, when
had gone forth, the woman-being

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
in the
all
habitually availed herself of this opportunity to
Xe'
ka'ti'
The
so then
nen
ne
enstom-
orho"'ge'ne"
now
the
morning
it
wa'hatikhwen'ta'ne'
they
in
neiT
now
e'tho'ne"
at that time
Ne'
liad
this
eaten
wa'eiaken'seron'.
eustom-
they (indef.) went out
arilv
of door.s individually.
ke'"i'ke"
The
from food)
fin.) (oea-sed
arilv
is it
ratinak'ere'
ne'
they (m.) dwell
the
their (m.) lodgu
there
it
sun
no'k'
lie'
dji'
and
til.-
^vll^re
rises
it all
onebvohu
.stand
tkara'kwi'neke"'s
ulvwe'ko"
rotino"'so'tu"*
(is)
iiVtewatchot/ho's
there
it sets
(immerses
itselfi
nitioteno'"saienrta'nio"'.
thus there they (z.) self
severally faced.
Ne'
ka'tf
ke""i'ke"
te^hnino'tato"'
ne
dji'
non we
The
so then
this it is
they two downfended are
the
where
the place
te'hni'tert)
they two (m.)
Ioiono"'''sonte'
abode.
possesses
There
ne
niie'tero
lodgi.^
there she
side of
ne
10
Kwe
it
the place
(is)
ne
ron'kwe"
othore'ke'
and
the
he man-
at the north
being
there
there
e"
lodge
there
ne
(is
(it
noiika'tr
the
the side of
he al)Ode
it
he manbeing (is).
the
Ne'
ka'tr
Thr
SO then
ne
nen
the
now
eiistomarily
e'tho'ne'
e'"8
morning
at that
custom-
time
arily
in
waêiaken'sero"'
ne
(it all)
they (indef.) went out

of doors severally
the
whole
orho"'ge'ne'
it
akwe'ko"
lie
I
iakon'kw^ê
she manbeing lis)
he
e"
kano"''sowanen'ne'
thence she crossed the
it
lodge (room) large into
ne
neiT'
the
now
no fi ka'ti"
the side of
there
it
threshold,
ia'hoiita'weiate'
li
thitluT she
it
entered
ia'hokerothi'ie'
15
cold at)
ren'tero"'
tontakanho'hi'ia'ke\
13
side of
noii'we'
lodge
it
no'k'
ieiono""'sofite'
dji'
the
it
roil
11
12
ne
such
at the south
(midday at)
she manbeing (is),
abode
mVkano""8ati
e"tie"ke'
lodge
iakon'kwe'
the
nonka'tr
it
thither .she his

hair liaudled
e"'s
custom"
arilv
dji'
non wc
thefi'tero"
ne
where
the place
there he
abides
the
ne
the
so
it is
(is
far
time)
va-'.sa
customarily
he manbeing
niio re
where
rofi'kwc"
'
it
finished.
There
(is).
e'tho'ne'
at that
time
nen'
now
MOHAWK VERSION
custdin to coiiu' furth
where
she
own
her
Mils
devoted
<laily
257
crdss over to the other side of the h)dg'e
:i!i<l
So then,
iihidiiiy phiee.
in this iniinner
it
was that
attention to hinu dressinj;- and arranyiny Ins hair.
iier
Tiien. after a time, it came to pass that she to whom this female
person Ixdonucd perceived that, indeed, it would seem that she was in
delicate health: that one wt)uld indeed think tliat she was about to
gi\-e birth to
So then, after a time, they questioned her.
<'liild.
"To whom
saying:
of the man-beings living within the tiorders of
the îllage art thou al)out to have a child T"
But
she, the girl child,
did not answer a single word.
Thus, then, it was at oth(n' times;

they questioned her repeatedly, but she said nothing in answer to their
quei'ies.
At
day of hei' continement came, and she gave birth to a

and the child was a girl: Init slu^ persisted in refusing to tell
who was its father.
last the
child,
te"tkaia'ke""ue"
thence
tirhno"'
e"
iensewata'weia'te'
dji'
heside^^
there
thither she it will

reenter
wliere
slie fz.) will
eome
forth
a'on'ha'
tiio'nakte".
E"'
ka'ti"
ni'io't
it(she:lier-
her own
mat (room is.
Tluis,
so tlieu
soil
tliere
self
ne
11
til.
liaudles.
nen'
now
ka'tf
hti'kare"
after
êhile
so
then
ne'
the
tikaofikwe'ta"
wa'oiit'toke"
ne'
lier (indef.l
her
indef. parent
jiarent
she (indef.)
she(indef.)
noticed it
tire
(is
ne"'-ke""
ia''
not
niia'tewe'ni'sera'ke'
eaeli it day iu nnmber iisi
ne'
slie his liair
slie liini
And
the
rokerothi'ia's.
attends to
Xo'k"
ne'
it
st4inds
te'ho'sni
the
noiika'tr
the side of
;i
mo"
te'iako'n'he"
ik(;'h'i
indeed
tliat is it
not she lives
well in
ne
akoieiTTr.
the
her offspring.
health
Aien're"
e"iakok.sa'tiiieii'tiVne\
One would
he a child
^vill
have.
No'k'
ha'kare"
.\nd
after a while
think
'krr
who
she her questioned
(it is
ratinak ere
ne
dwell
the
111.
ne
dji'
the
where
one
it
ne'
they (m.) abide
she
they
oia
ne'
are about
E-'
kii'ti
Thns
so then
Ia"'
othe'no"'
Not
anythine;
No'k'
child.
she
she her question.s repeatedly.
the
But
ni'io't
so
it
stood
child.
skonwariiiwauontoii'ni'.
it (is
ne'
village
in size
eksa'a"'
(he
laick
(isi
(in.)
have
answere<l
it
it
rotiksa'taienta'sere'.
the
thaontaionta'ti"
won!
so
(is)
ratiteron'to""
skaweiTniT
nttt
nikana'tti"
severallv
ia"'
now
therefore
wa"kon\vaii'liwiinon'to'"se
thev
iieiT
vii'ti"
so then
thakeii'ro"'.
(z.
it would
she
other
10
say.
No'k"
hti'ka
But
e"
ia'akote'niseri"h('se'
nt'fi'
nnw
after u
wa'akoksa"-
neiT
now
her day arrived for her
she
became
11
time
taien'ta ne
possessed of a
being
child,
dji'
where
ni'io't
so
man-
.^he a
it
l!l"
not
it
would
tell
stood
"This
21
eksa'a-'
the
she a
o"''ka'
who
(it is)
is
a contracted form of
KTH 03
17
tlic
(eksa')".
O'k' o'ne
Onlv
child.
(is)
thaionthro'ri"
she
ne'
preceding-
now
12
(it is)
ro'ni''ha"
he
13
it is father
to (her).
word and
is
very
mnoh
used.
'
IROQUOIAN COSMOLOGY
258
But
[ETH. ANN. 21
the time preceding the birth of the girl child this selfsame
in
lujin-being at times heard his kinsfolk in conversation say that his sister
was about to give birth to a child. Now the nnin-l)eing .spent his time
on thi.s event, and after awhile he began to be ill. And,
moreover, when the moment of his death had arrived, his mother .sat
She knew not what it
beside his Vjed, gazing at him in his illness.
was; moreover, never before had she seen anyone ill, becau.se, in
truth, no one had ever died in the place where these man-l>cings lived.
So then, when his breathing had nearly ended, he then told his mother,
in meditating
"Now, very soon shall I die." To that, also, his

What thing is that, the thing that thou
saying to her:
replied, saying: "
mother
What is about to happen T" When he answered, he said:

breathing will cease; besides that, mv flesh will become cold.
sa\'est'^
"Mv
No'k'
1
o'hen'to"
ne'
dji'
before, in
front of it
the
where
But
ne'
eksa"a'
the
she
child (is)
iakothro'ri'
ne'
dji'
they (indef.) are
the
where
Now
she child
After a time
o'nf
ne'
caused him to be
The
also
the
mother
his
his
dji'
rono'"hwak'tsini".
where
it
causes
him
to
10
11
12
she has looked at
ka'tf
ne'
so then
the
there
looked at
the
would cause one
ia''
to be
o'nf
uonweii'to"
also
ever
a'se'ke""
la-
because
not
ill,
ne'
dji'
ratiniik'ere'.
Ne'
the
where
they (m.) dwell.
The
ia'te"''hatofiri'.seratkon'te"'
thither his breath will remain away
very soon
shall ftie."
o ni
ne
The
also
the
na'ho'te'"
ne'
the
kind
the
of thing
whert*
his
mother
sa'to"'?
thou it art
saying?
o ni
ne'
tofitahata'tf
also
the
thence he replied
'It will eea.se,
will leave
it
the
where
katonrie"',se",
I
breathe,
am
breathing
tii-hno"''
besides
she
luVho'te"'
The
dji'
wa
ro'niste""ha'
Ne'
ne'
Nefi'
" Now
it .said:
kind of thing
lis it)
now
wa'heii'ro"':
he
Ne'
ne'
'i
.se
as a matter of fact
one has died
will take place?"
it
it
teiakawe"'he'io"'
e"ki"'heia"."
" Ewii"tka we'

15
ne'
she
neia'wenne' "
so
he die
will
the
teiekan'ere'
his mother.
(is it)
e"'re"'he'ie'
ne'
it
it
she abode,
ro"niste""hii',
O"
ior
ie'tero"',
the
began
e'"
ne'
very soon
it
there
he her addressed
o"'hwa'djok
thence
brought
aiakono"'hwak'te"\
it
o"'hwa"'djok
nen'
now
it
was time
wa'shakawe""ha'se''
13 "What
14
Not
tJie
o"''kiV
nen'
now
tofita'sawe"'
ciia'ka'iiewe"
teieiente'ri;
she knows it;
la''
ne
it
nonwefi'to"
mat beside
Vje ill.
teiakotka"tho"
8
raonak'takta
ro"niste""ha"
ne'
the
neiT
nmv
it.
Ne/
(it
iate''no"se""ha'.
they two brother and
the
sister are.
he was thinking
ill.
his people
(relatives)
have
to
about
raoiikwe'ta'
ne'
tlie
ne'
about
is
Ha'kare'
(is)
it
custom-
it
arily
wa'hono'"hwak'te"\
.5
e"'s
heard
renno"'tofi'nio"'.
it
sha'ennak'erate'
when she is born
rothon'te'
lie
it
ne"
ne
that
now
iakok,sa taientil'sere'
ne'
telling
nefi'
the
he manbeing (is)
it is
the
NeiT
ne'
so it is
distant
ron'kwe'
ke"'i'ke"'
this
niic're"
it
said:
ne
What
(
ro
is it
that
I
wa'hen'ro"':
he
it
said:
ekawis'to'te'
it will make it
euld
MOHAWK VERSION
HEWITT]
unci then. also, tlic joints of
my
cease breathing thou must
i'los(>
259
liones will IxM/onic
my
And
stiti'.
wiu'n 1
At
eyes, using- tliy hands.
that
time thou wilt weep, (nen as it itself will move thee [that is, thou wilt
Resides that, the others, severally, who are in
instinctively we(>p].
who have
the lodge and

sav. will
minds
atl'eeted
l)e
their eyes fixed on
in
the same manner.
me when I die. all th(\-;e, I

Ye will weep and your
Notwithstanding this explanation, his uiotlnn'

And now. besides
something more. He said: " When I am dead ye
be grieved."
will
did not understand anything he had said to her.

this,
he told her
still
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."'
will
ne'
make
a burial-case.
kierofi'ke'
my
the
bcsidus
tewaksthoiiteron'ni<V'\
I
iiin
e"io''hnir"ha"ne'
tii'hno""
flesh on,
jointed severally, have
it
o'ni'
ne'
neiT
e"wa''tkaVe"
ne'
also
the
(now)
will eease.
will leave it
the
te"skeron'weke"
must thoii close my
breathe,
it
se'snon'ke"
e""sats'te\
thy hand with
thou must
eyes
nen
just
E'tho'ne'
.\t
that
tinie
tise it.
the"tewenno"-'to"'.
It will roiue of its own
o'k'
te"sa-slie'"tho"
must thou weep
dji'
where
the
The
when
katoii'rie'se'
where
ne'
hard
Ne'
joints.
dji'
will becoDu-
No'k'
ho'ni"
And
Ills.
ne'
tin-
acc<ird.
otia"ke''sho"*
ne'
kano""'sako'"
others eaeh of
ne'
nen'
the
(now)
it
house in
e"ki'iieie',
will
I ilie,
akwe'ko"
it
besides
ne'
will they abide
the
sha"te"iawefi'ne'
likewise
all
when
ta'hno""'
e"ie"teron'take"
it
too
e .sewn
will
niko
yitiir
ni Kse
minds; bf grieved."
te"iekan'erake'
they
it
will look at
te"sewa'shent'ho'
must
(will) ye
weep
IROQUt>IAN COSMOLOGY
260
So then,
verily,
when he had
[ETH. ANN. 21
actually ceased hreathino-, his
mother
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
closed his eyes,
now
Besides this she could
habituallv.
truth
talk.
ka'ti'
ne
dji'
ia'thatonri'seratkon'te""
so tliun
the
where
thither his breathing did
To'ke"ske"
III
iier
iisiiii;'
ne'
the
depart
wa'thoiiwaron'wcke"
ro'iiiste'^'htV
his mother
kii'tr
he'
so then
there
ne'
dji'
where
tlie
iesno""'ke"
she his eyes closed
kara'tie"
she
it
used.
Tlie
wirtio"',shent'ho'
no'k'
lio'ni"
ne'
otia"ke"sho"'
she wept
and
also
the
others each of
accompanied
it it
ni'ko"'
ne'
teiekan'ere"
o'k'
sha'tia'wefine":
so
the
they
just
equally
it is iti
Xe'
wa'oiits'te".
hands on
lier
looked
it
at
it
akwe'ko"
happened:
it
all
number
WfVtio"'shent'ho";
ne'ne'
ia"
noiiwen'to"
they wept;
the that
not
ever
o'hen'to"'
before
niio're'
dji
where
so
it is
ne'
o""ka"
o'k*
aiai"heie'
the
someone
oulv
one should
ne'ne"
aio"'shent'ho'.
the
or
the that
one should weep.
ka'tr
to'ke"ske'
Now
so then
in truth
they (indef.)
"witli
it
did
it
there
(m.
case
made
for
him.
citiako'ie"'
o ni
also
dji'
wti'honwaia'ta'seron'ni'.
E'tho'ne"
nen
they (m.) his body finely arrayed.
At that
time
now
wa'honwaia'ti'ta'
E'tho'ne"
they his body phicci.
At that
time
kano"''sako"'
it
eksa^'a'
ne
dji'
the
where
ne'
neii'
the
now
nonka'tr
house in
side of
akwa*'
she a child
13
neiT
now
where
has a room
attached
No'k'
15
tliey
ne'
it
12
wa'honwaronto'tseroii'nio"",
the
burial ease in
ieioteno""sonte'
11
die
care
oronto'tsera'ko"'
10
the
ne'
te""'s
Neil'
ne'
know
time
ne'
taionteweien'to"'
it
at that
tliat
taiil
they (m.)
e'tho'ne'
the
dis-
te'hatiiente'ri
very
e'neke""
high up
it
o'k'
sken'no"',
only
well,
iakote'hirrron'tie'.
she
is
increasing in
size.
nen'
now
ne'
dji'
where
the
wa^bati^'re"'.
they
it
nen'
now
No'k'
ne'
But
the
placed.
ta'hno"''
besides
nen'
now
e'rok tcietak'he's, iakotka'ri'tseronni'ha'tie'se'

every-
she runs about
she goes about
making amusements
MOHAWK VERSION
HEWITT]
2<)1
Suddenly those in the lodê 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
Other
things for this purpose; neverthele.ss she failed to ([uiet her.
persons tried to soothe her by petting her, but none of their etiorts
After a while the mother of the child
succeeded in (|uietiiig her.
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<ôvered the burialcase.
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'
IROQLTOIAN COSMOLOGY
2<V2
[ETH. AXX. 21
It was so for a very lono- time.

Then she began to weep ayaiii,
and so, this time, her mother, as soon as possible, took her child up
to where the dead man-being- lay, and the child immediateh^ ceased her
lamenting.
Again it was a long time before one took her down therefrom. Now again she went tranquilly about from place to place
playing joyfully.
So then they made a ladder, and they erected the ladder so that
whenever she should desire to see the dead man-being, it would then
be possible for her to climb up to him b^- herself. Then, when she
again desired to see the dead person, she climbed up there, though she
did so by herself.
So then, in this way matters progressed while she was growing to
maturity.
Whenever she desired to see the one who had died, she
would habitually climb up to him.
Akwa"
wa'kari"hwes
Very
non'wa"
at this
ok'.sii"
time
o'k"
ne'
jnst
the
once
at
nen'
now
matter long
loii^
lieeame
it
ne'
dji'
her offspring
the
where
wa tionto'tate"
she ceast'd from
kc"
length of
this,
Nefi
ka'ti'
once again she wept.
Now
so tlien
there
ne'
it
he
the
is
deari,
teio"'shent'ho's.
she
ne'
o'ni"
the
also
is
again
ok'sa'
at
once
Akwa"'
ka'ti'
a're'
Very
so then
again
weeping.
tontaiontatiiVtats'ne"*te\
re
II
now
the
it
dji'
iU'Il
ue'
thither .she upbore her body
rawe""he'io"',
ne'
lay
where
it
i:'rhontatia'tarat'he"ste"
<)"niste"''ha'
its (her) mother
on
jnst
tonsaio""shent'ho'.
again
tka"here"
ontatien"a'
o'k'
a're"
Nefi'
Now
thence again they her boily

down brought.
time.
sken'no"'
thitcakotka'ri'tseronni'ha'tie'se'.
well, con-
again she herself gous about amusing.
a're'
again
tentedly
Nen'
Now
ka'ti'
(^'tho'ne'
so thfu
at that
wa'hatinekoton'ni'
nen'
now
time
they
made
ne
o ni
the
also
a ladder
(onekota
WEi'hatinekoto'te"'.
Ne'
they set uj) the ladder

(onekota.
The
ne'
aiontka'tho'
ne'
the
she should look
the
at
10
11
12
IS
14
ka'tf
so then
ne'
kafke' te"iakoto'"hwen'tcio"se'
the
whenever
rawe"*he'io"
he
is
will be
possible.
it
ie"ierat'he"\
Ne'
ka'tf
ne
nen
a're'
thither she will

ascend.
The
so then
the
now
again
ne'
a'hoiiwa'ke""
ne'
she should sec him
the
rawe'"he'io"
he
is
dead
will
be needful
for her
ki",
ne'
akaofrhaâ'
believe.
the
she herself
e"wa'to"\
dead
it
the
it
tonsaiakoto"'hwen'tcio"'se'
again
itVerat'he"
it
was needful
for her
ki-'
thither she
climbed,
E"'
Thus
ka'ti"
so then
niio'to"'hii'tie'
so it continued to
ne'
the
dji'
where
iakote'hiirroii'tie".
she continued to
in-
Kat'ke'
Whenever
MOHAWK VERSION
HEWITT]
'JTiS
was usual, when she sat on the phice

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 <lwcll there, and he it is that there, in that place, will be married
to tliee."
And now, besides this, he said: 'Thou shalt tell thy mother
that she shall till one burden basket with bread of sodden corn, putting
In addition to these things,
it
wher(> the burial-ease lay. that those
Nen'
t;iiino"''
"
2(U
IROyUOIAN COSMOLOGY
forth her best skill in
iiiiikinji-
and that
it,
[ETH. ANN
.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
whom
to
thou
slialt
l)e
married."
it was
that her mother made bread of corn softened by
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
Th(>n
l)oilinij;-,
nawe""to"'
1
(?kane'"sto"hare')
by boiling
corn washed
it
e"iena'taron'ni\
iontke"'tats
she bread shall make.
one bears it on
the back by the
a't'here'
basket
it
foreheail strap
it it
.-hill
fill
ne
ie"-.satke"tate"
ne
nen
se
the
thither thou shall boar

it on thy baclc by the
the
now
thither
then'tero""
ne
e^seni'iiiake'.'"'
there he abides
the
thou he shall marry.'"
E'tho'ne'
ne
At that time
the
waena
o''niste'"4ia"
its
her mother
I
the plaee
thou
Shalt go
foreliead-.vtrap
non'we'
where
she
taron ni
bread
it
kane""ha-
ne'
made
the
corn
It
S(tflened
nawe""to"\
akwii'
tewa'hiaies'to"'
Ne'
ka'tr
ne'
nen
by boiling,
verv
one it has mixed

with I'rnit.
The
"otheli
the
ni)-
sha'ka'ri'
it was
waake'ta
e''
6 when
sne
there
placed
it
e coked
in
it
iontke'tats'tha"
athera'ko"
akwti"
basket
very
one uses it to bear it on

the back by the forehead strap
it
in,
wa'ka'na'ne'.
it filled it.
E'tho'ne"
nen
ne
eia'tase"a'
At that time
now
the
she new-bodied
one (is)
he
the
is
my
there
ro"
Ie""shi'hro'ri"
There I shall
said:
tell
ki''
I
think,
him,
E'tho'ne'
nen
ionsaierat'he""
dji'
now
thither again she
where
upon
Ne'
rawe'he'io"
ne'
he
the
it lies
noii'we'
place
is
o'nf
ne
also
the
.said:
"
The
dead.
iakothoii'te'
they
it
heard
it
kano""sako"-
ne
11
it
ascended
tka"here'
10
father."
she
At that time
rake^ni"ha'.'
ne'
wai
the
it
lodge in
ie'tero""
dji'
thev abide
where
she
it
nen
'Rake"'ni"
He mv father
now
(is)
wa'euiVtari'sa'
12
she
bread has
that
Ka
my mother.*'
teiakothoi1te"'o""
anyone
And
ne'
tlie
aontaiiota'tike"
ia"
he should have
not
one
it
has heard.
E-'
ka'ti"
ni'io"t
Thus
so then
so It IS
(stands)
one
sewatie're"'
14
No'k'
ne
the
replietl
that
thing
finished
ne"
13
it
sometimes
wa
she
ro
it
said:
lo-'.'
" Yes,"
sewatie're"'
sometimes
nen'
now
tiiako"'thare\
just she
was
talkniK.
tuiakoie'sho"'
ilierc
she wimld
hi ugh.
MOHAWK VERSION
2<ir)
.So after a while she eanie down and said: "'Sly

To-morrow very early in the morning thou shalt start."
So then, when the next day came, and also when they Ir.id finished
eating tiieir mornino- meal, the young woman-ixdng at tid> time said:
would
.she
liiuoh.
"'
father said:
"Now
At
"
but
I believe I will .start;
now went
time she
this
my
will also tell
fatiier.
thither where stood
the
believe."
ladder, and.
climbing up to the place whereon lay the bui'ial-case of the dead manbeing, 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 iieijourney 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"
ka'tr
nen
vvhih
sn then
now
Aftt-r
;i
tontaiontsne""'te
tlii'tici-
ta^hno""
ayain she
she
besides
it
said:
rlrsceiided
"WaiitMTro"'
Hi-
ne
siiid
it
rake'ni'iia'
he
tllL-
my
e lo r
fathi-r
it
dav
ne
li(>
e"ka'teiTti"
will iltiwii
shall
start
(is)
orho"'ke"'dji-."
it
morning early."
Ne'
ka'tr
The
sc.tlien
ne
sa^hatikhwen'tane"
again thev
liiiished
nen'
now
thf
the
it
morning
o'lii"
ne'
neiT
also
the
lio
tin-
wathontska''ho"'
or'ho"'ke''ne'
ne'
eating
ne'
sh;"i"oriie""'ne"
when day dawned
(liaylight came)
e'tho'ne"
they fed themselves
in
at that
time
their food
ne'
wa'i'ro"":
eiiV'tase"
she the
the
she
it
Nt^-n'
ki"'
niionsa
rake"ni'"ha'
ne'
ki"'
he
the
le
just there again
father.'"
(is)
dji'
non'we
tkaneko'tote"
Iheplaee
there it ladder
stands
non'we
th:ironto"tsera'"here"
ne'
phiee
there he a hiirial-ease
the
where
lies
Rake"'nr
"He my father
wai'ro"":
she
it
said:
iofithro'ri"
she
tells
it
dji'
where
akii'o""ha"
ne'ne'
she herself
the that
a' re"
e"'
now'
again
there
it is
far
ia"erat'he""
thither she it
aseendecl
I.esides
rawe""he'io"
he
will start
"
is
tii'huo""'
dead.
li.esldes
it
go
ka'ti"
ne'
so then
the
dji'
where
Ill
11
(is).
ne'
told her
Miie"'heri'i'>""
so thither she will
Ne'
The
ro"ni'ha'.
he her father
wa'shako'hro'ri"
he
so
nen'
t:i"hno'
e"ka'ten'ti".""
the
niio're"
ne'
now
it
ne'
M that time
the
upon
nen'
now
akwe'ko"
prtho'ne"
nen
also
Ihat time
-At
where
she went
dji'
E"tlK)'ne"
mv
think,
tell.
<>
hnt
will start;
think.
ie^'shi'hro'rf
thither I him
will
no'k"
(''"ka'ten'ti":
said:
new-bodied one,
n('"iawe""'sero""
dji'
w here
no k'
lio'ni"
ne
and
also
the
will happen
serially
it
len
lonwe
!_'
Ne'
there she will
Th
13
ne
arrne.
ka'ti'
ne'
n(''n'
>ha"toMtruonts'ne'"te",
so then
the
nou
hen theinv she descended.
o"niste""hiV
its
(her)
mother
nen'
wa"tiontate''kwe""
she
it
raised
up
for
her
ne'
the
'"tho'ne"
nen
tim
now
at that
iontke'tats'tha"
one uses
it
to
lie.-ir it
on
the
rrt'here"
il
the haek by the forelii'ad strap
hasket
IROQUOIAN COSMOLOGY
266
[eth. ann. 21
young wonian-being, to be l)orne by means of the forehead 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
the back of the
kansVtarana'no"'
it
full
';>f
ne'ne'
eia'tase'
she new-
the that
brearl (isi
bodied
tifhno""'
i;reia'ke""ne'
hence she went
and
tkara'kwi'neke"'s
nefi'
wa'o"'ten'tr
dji'
now
she started
where
there
it
so
itself
it
e"
road faces
sun habitually
comes out
forth
niiotha'hfiiera'to"'
now
she her caused to bear it on her

back by the forehead strap
(is)
niiil'ha'e"'.
there
just thither
she went.
Ne'
ka'tf
ne'
The
so then
the
ione'hra'kwa't
it is
wonderfttl
iotera'kwakarata'to"'
niiore"a'
so
it is little
it
sun had raised
itself
distant
no'k'
5
and
e"
ia"ha"ofi'we'
dji'
noii'we'
ne'
ro"ni'"hti"
ne'
rii'we"'
there
there she arrived
where
the place
the
he her father
the
he
tkii'hio"'hata'tie'
there
it
river extends
wa''tiV
maple
karoiTto"
it
tree floats
ne'
dji'
the
where
along
e"'s
i
customarily
I'i
noii'we'
ia'onnoii'wete".
a'se'ke'"''
a
the place
there one would stay
because
overnight.
it
has
said
(is)
teieiaiiiak'thil'.
E"
they use it to cross

the stream.
There
sewe'hni"ser:i'
dji
where
one day
MOHAWK VERSION
HEWITT]
up
2(i7
wIhtc her
fatlicr lay in the

heard her say: '" Father. I
eaiiie hack thinking that, perhaps. I had lost my way. for the reason
arrived so ([uieivly at the point thou descrilicdest to me as the
that
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
At this time, then, he
the aspect of the place whence 1 returned."
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
tliri-cuiKiii clinilii'd
to the
;ii;'ain
who
TlKtsi'
hurial-rasf.
])l;ico
weri' in the house
that
is
used
E'tho'ne'
ka'ti'
At
so Iheil
time
tluit
She answered,
<rossiny there;"
in
neiT
now
said:
it is
ionsaierat'he""
dji'
non'we'
thither again she
wiiere
Iheplaee
Maple
'
is
tharoiito'there he
lies
ascended
tseni'Miere'
ne'
a liiirial-ease
ro'ni'"h:i'.
it her father
tlie
ieterofi'to""
one Vv one
ne'
dji'
ttie
where
ne'
tlir
it
kano""'sako"'
iiouse in
Rake"'nr.
wa'i'ro"':
she
it
He my
said:
tontakiVkete"
tiienee
father,
turned
so'dji"
for (too
l'arl<
much)
atiide
wiVkere"
to'ka"
thought
perhaps
e"
it
non'wtl'
there
arrived
wa'kia"ta''to""
n(>'
dji'
so'dji"
have strayed
the
wliere
for (too
miieli)
time
tliis
la'hii'kewe'
tliere
dji'
niwato"'hwendjio'te""
where
sueh land kind lisiof
ne'
io'sno're"
tak'hro'ri"
dji'
where
tlie
ie"keiinoii'"hwete".
nofi'we"
where
there
place
teiotera'kwa'ten'tio'"
it
will stay over

night.
no'k'
e"'
and
there
sun had mo\-ed
a"se"ke"'
ia"'
hecause
not
ia'hfi'kewe"
there
arrived
rapid
is
it
thou
tell
dji'
ciidst
it
it
river e-Ktends
very
ne'
dji'
tak'hro'ri'.
the
where
tlion rlidst
logon
(the)
where
me
ni'io't
ka'ti"
so then
so
it is
the stream.
tontaka''kete".
noii'we'
dji'
E''
There
teieia'hifik'tha".
one uses it to cross
along
me
akwa*'
othe'iio""
anything
Irlj it
karofita'ke'
tka'hio"iiata'tie"
there
it
isl,
tliev
lakothofite'nio"'
Tiiey severally heard
place
tlienee
ne'
akaoiT'ha'
o'k"
the
she hersell
only
turned back.
E"tho'ne'
ka'ti"
that time
so then
dji'
na'ho'ti''""
wlnTe
such kind of
.\t
iakothoii'te"
she hearil
it
ta'hari'hwa"serri'ko"
thence he made answer
wa'heii'ro"';
he
!t
ia"
not
it saiti;
10
tiling
ne'ne'
otia"ke''sho""
the that
it
other everv one
ne'
kano"''sako""
the
house in
teiakothi)rite"'o"'
ie'tero""
thev
it
(indef.
thev
it
did hear
11
ahide
ne'
tta-
dji'
na'ho'tt''""
Avhere
sucli kind
of thing
he
NeiT
thou hast strayed."
.\r)W.
the that
"
it
wa'hen'ro"".
he
karoii'to"
ne'
dji'
tree floats
the
where
it
\\'a''t;\"
na'ktironto'te""
"Maide
such
it
Hi-
said.
it
"
ia'ke"':
said.
it
is
ItV'te""
"Not at all
said:
.se"'
in-
1-
deed
tesrua"ta'to""'o"'.""
ne'ne'
Wa'hen'ro"'.
wa'heii'ro"".
tree kind nf
ne'
the
it
ia'ke"":
said.
it is
said:
"()''
"What
teieia'hifik'tha";""
erne uses
to cross tlie
"
stream
dji'
where
it
teieia'hifik'tha".
one uses it to cross
the stream.
na"karonto'te""
such
tree
it
Wa"i'ro"".
She
it
said,
kind of
.^
^'*
iti'ke"":
it
is
said.
11
no'k' o'ho''seni"
but
itbasswood
lo
IROQDOIAN COSMOLOGY
268
the kind of
by
log-
that
is u.sed at
young
cUimps of
[eth. axn. 21
the crossing-, and the log
is
supported
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 desBesides this, at times, another man-being would sav from out
tination.
skaroiitukas'tii'
til'hno""'
ironwood tdnrable
it
such
it
true
kind
iotho"ko-
oteroiitonni"'a"
na'karoiito'te'
of
it
sapling
it
clump
tree)
tofi'nio""
tedjia'ro"'
stands one
botli
noilka'ti'
sides of
it
e"
ka'ti'
there
so then
karontawe'thar'"ho""
one has infixed the log."
bv one
Wa'hen'ro"',
He
it
'Ne"'
That
ia'ke"':
said,
it is
said:
e",
there.
ki",
tkaie'iT
.se'';
be-
there it is
correct
indeed;
lieve.
se"
tesaia'ta'ton"o"^"'
E'tho'iie'
ka'tf
in-
thou hast strayed

(lost thy body")."
At that time
then
deed
no'k'
and
k*iako"ten'tio"\
also
again she started away.
The very
ki"
a' re'
all
tontaients'ne"'te'
thence
.the
descended
again
a're'
Nakwa"
6
nen'
now
ia-'te"'
not at
o\sthon"hri'
o'k'
thiiotera'kwa'teii'tio"'
no'k^
MOHAWK VERSION
HEWITT]
'2r.9
kept on her course, only

hastening her pace as nuieli as possit)le as she continued iier journey.
But when she had arrived near tlie point where siie shouhl h-ave the
forest, she was surprised to .see a man-being coming toward lier on tii(>
" Stand
path, and he. when coming, at a distance began to tallc, saying:
he
wearied."
must
Rest thyself, for now thou
thou, for a short time.
But she acted as though she had not heard what he .said, for she only
"Aheml"
shnihhery:
the
of
But sho
kept on walking. He gave up h( ipe. )ecause she would not e\ en stop, so

"
Art thou not ashamed,
all that he then did was to mock her, saying:
But, nevertheless, she
since the man thou comest to seek is so old*"
cease from moving
course
nor
She did not change her
did not stop.
would
that
hapiien to her
onward, because her fathtu- had told her all
1
trudged on her journey: this, then, is the reason that she did
So then, after awhile, she reached a grassy clearing
not stand.
while
.she
o'ska'wako"'
it
tonta'hen'ro"":
"Hen'm."
No'k'
he
.Vhom."
But
tlifiice
shnililiHrviii
;ud
it
ki"
kato'ke"iinclmligcfl
it
I Ije-
lievc,
(is),
ni'io't
so
nitiakoie're"'
ne'
o'k'
ne'
siishf I'ontimied
tliu
only
tlic
it
to
stood
p.ith
do
Ne'
ka'ti"
ne'
The
so then
the
continues to travel
(tnward,
Wii'ontie're"she was surprised
ia'taieriio'tka'we"
thither side she it forest
would leave
nearly
being
ne'
the
ta'ho'thara'tie'.
thence he came
ra'to'":
talking.
saying:
he
it is
she'ko""
still
tesaiiwishe'"he'io"-."
No'k'
thou art weary thy

strength is dead)."
.\nd
hears.
so it is
distant
na'he'Tr.
-t
ta're"
theneehe
is coming
Satoiiris'he"-,
Thou thyself rest,
ni'io't
nakwa"
tlu'
path
it
niio're"
a short length
of time.
._,
'-"
o'ha'ha-
short
">'
"Stand thou.
o""te-
it
^^
(isi
ke""'a-
'^Tes'ta'ne"
jiroliably
teitikothoii'te",
tlie
he a mnn-
ka'tf
she
uimT
now
ak'ta'
rofl'kwe'
so then
not
ne'
neiT
now
the
Tlie
ia"'
she
n(>'
Nc'
ne'
wluTe
ka'tf
ta're'.
tiir
tiie
hiisti'iicl
so then
thenee he
is coming.
nen'
now
teia-
oidv
on along
and
dji'
o'k'
ke-'sho"'
no'k-
she
ne'
onward
kofha-ha'kwe""ha'tie\
it
iakostoroii'tie*
dji'
where
very
so
it
stood
ne'
o'k'
ne'
the
only
the
Wa'-
iako'tention'ha'tie'.
He
she keeps on going
onward.
he""nikon'ria"ke"
failed in his purpose
lire his mind broke
ia''
not
tha'taieta"ue".
se"
indeed
there
No'k'
ne'
o'k'
ne'
But
the
only
the
did stand.
.she
,,
.sashakote'ha'ta'nio"".
he taunted her with shame
ra'to"":
"la"
he
"Sot
it
said
te.sate"he"'se'
art
thon of thyself
repeatedly,
wa'tsenieiT'te"."
thou him goest to
ne'
the
No'k'
ki"'
.\nd,
.so
she continues
to
.se"'
indeed
verilv
he-
ia"
soheold(isi
tha"teiakota"'o"'.
a'se'ke"''
heeause
she keeps on going
te'shako'hro'ri'
it
ne'
ka'ti"
she will he travel-
the
so then
dji'
akwe'ko"
he her
ne"iawe"''sero""
w here
her told
e"iontha'hi'ne",
ro"ni''ha-
it
11
1-2
all
father
onward,
he
lit
Kato'ke"",
One certain
way
there she did stand.
not
iako'tention'ha'tie".
do
WiV'hi"
nihoksten"'a"
lieve,
seek."
nitiakoie're"'
e"
thus,
ashamed
kari'hofi'ni'
it it
causes
so
it
will happen
serially
ne'
the
dji'
e"
w here there
ia"
tha"teiakota"'o"'.
No'k'
not
she did stand.
And
13
14
270
IROQUOIAN COSMOLOGy
clearing that was verj' large
[eth. ann. 21
in the center of which there lay a

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.
villago. anrl the
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'
now
after a
ia'e'henta'ra'ne'
thithiT she
e"
ka'heiitowa'ne"'.
field
it
tkana'blie""
there
there
Sha'teka'heiit'he""
large field.
reached
time
it
Just
it
tiliino""
ne'
ronwakowa'ne""
nakwa"'
besides
the
their chief
th? yerv
it
field in
middle
(is)
shii'tekajust it village
in the middle
"
village lies
nat'he"'
non'we'
ka'tf
There
so then
niia'hfi'e"'.
Ne'
nefi'
The
now
thither she
went.
ka'tf
dji'
ia'ha''ofiwe'
ne'
dji'
rono"-'sote'
o'k'
ci'ie""
tii'hno""
where
there she
arrived
the
where
his lodge stands
only
just she
besides
thither she entered
ro""kwe'"
b
E"
there his lodge

stands.
so then
na'kadjie""hati'
such
sides
niiotek'ha'
the middle of
the lodge
there
.Tust in
it.
it
'
Shirtekano"s'he""
ia'honta'weia'te'.
J
ni-hono""sote\
place
of
<->
the
of
it
burns
it
coueh
(or
lay.
o'k'
ci'ie"'
wa'honwa'theriiiefi"ha'se'
just
just she
she set the basket for him
ta'hno"''
and
E'tho"
kanak'taie"'.
the fireside of
kept going
on both
raia'tion'ni",
his body lay
There
bed)
tedjia-
suiiiiie,
kanri'taro"k
ne'
the
bread
tii'hno""
and
ka'ti'
wii'heii'ro"':
it
kept going
" WiVonkeni'niake'."
wai'ro"':
she
it
"E're"'
**
"
said:
Yonder
Thou and
na'kadjie""hati'
such
it lire
Ta'hata'tf
He replied
marry now."
side of
kiisatie""."
E"
ka'ti'
there do thou
There
so then
djie""honte"'
between them
tii'hno""
ia"'
besides
iint
it
became evening.
Ne'
The
ka'tf
so
then
naTi'we"'
so
.said:
wa'tnithey
it
tire
he"'ska-
thateshoti"thare'
o'k"
one
did they talk together

again
only
litis)
hitVokara'^hwe'.
it
happened
sit."
10
he
so then
ne'
dji'
nefi'
the
where
now
ia'ka"hewe'
it
was time
ne'
the
it
had
e"
there
dji'
where
MOHAWK VERSION
HEn-iTT]
also lay
They did not
down.
271
toycthor; they only placed their feet
lie
together [sole to .sole].

And when moi'niny dawned, they two then
And now he
aros(>.
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>arHe said: '"Do thou
ing an onora [string of ears] of white corn.
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
And when the corn was pai'tioiled, slie then
the corn in the water.
She then got the pestle from where
poured the grains into a mortar.

E'tho'ue'
nen'
now
ka'tr
so
that
.At
tlK'ii
e"
wa'oii'rate'
no'k'
tluTf
she Imv ilmvn
hut
ho'ni'
als.i
ne'
raon'iia'
tlic
lie liiiiiscif
time
Wii'ha'rate'.
la"'
helaydowii.
N<it
te'honnara'to"".
ne'
o'k'
ne'
they
the
inly
the
liid lie tutiether,
wa"tiara"sltarrke'.
they joined
tiieir feit
(sole to Mule).
No'k'
ne'
But
the
caor'he""ne'
nen'
now
neiT
now
hecanie day-
it
Wiiiiiatkets'ko'.
Nen'
ne'
they two raised

themselves.
Now
Ihe
light
wa'hate'ka'te".
ra'o"'h;V
he
he himself
lire
it
kindled.
Ne'
ka'ti"
ne'
The
so then
the
e'tho'ne'
ia"tlia"nht)'"hiia'ke"
at that time
thither he it threshold
crossed
he string
grain
nuu
Nen'
tinishcd
tire
one"-
one string
it
white
*^
of corn
"Sruo"te"".
wa'hen'ro"":
Now
of corn
it
skazio'ra"
he came forth
_L
he
again
shanore^'ha'wf.
staken'ril'
ca'hadiie"'hi"'sa"
nt-'fi'
ca torita'hriia'ke""ne"
theiiee
'^
he
it
"Do thou
said;
laiior.
'^
brought.
ie'hne"'hwa"'she"\
Iakoio"'te' e"'s ne'

One labors custom- the
she lives in the family of
(hen spouse.
arily
we""to"'."
E'tho'ne'
ka'tf
by parboiling.''
At that time
so then
waiiaimekako'iia'
ra'o'"ha'
he himelf
lie
it
tii'hno""'
No'k'
.\nd
nen'
now
ne'
the
ene"stana'we"'te'
it
corn softened
parboiling
ne'
but
the
waet'he'te".
mortar
pounded.
it
One
the
raon'taiv
his
^
ti
;>nt
10
wa"ene"staron'ko"
she
it
wa"-
e'tho'ne"
corn shelled
11
at that
time
nen'
now
ca kane"stana'we"''
e'tho'ne'
wherein it corn became

soft by parboiling
at that
ia'ecica'tota'ko'
now
she
o'k'
only,
just
took from
an upright position
taieeica"te"'te'
.she it pestle
brought
down
it
ftestle
1^
time
nefi'
there she it corn

grains poured,
E"'ska"
ne'
tuit
liquid hung (over

thetirel.
iaene"sta'wero"\
in
no'k"
corn shelled.
it
no'k'
tiy
o'ni"
.she it
the
ca'e's'fi"
kiVnika''tako""
also
ne'
there licit kettle got,
wherein slic
nen'
now
it
ia'hana'dia'ko'
besides
he
finished
she
til'hno"''
it
'
(s<.aked)
wa"ene"staron'ko\
she
corn softened
wa"ha"hneki'ha're"".
and
kettle large
it
neiT
now
water went to fetch
kana'djowfi'nt''"',
"
kane"'han;i-
E"sdjiskofi'ni"
Thou must make
mush
neiT
now to
no'k'
wa'ethe'se-
and
she linished
IROQUOIA.N COSMOLOGY
272
it
stood,
and pounded the corn
[eth. ann.21
She brought the pestle down
to meal.
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
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
Now she stirred it, using a pot
then put the meal into the water.
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,
fire
-.
it
Wa'rori'hwane'hra'ko"
ri"sa'.
He
rueal.
it
te'hotka''tho"'
ne'
has looked at
the
ho
it
neiT
now
c!Vethe'seri"sa'
Nen'
wa"hr
Now
verily
wherein
it
the
niio'sno're'
so
it is
cioii'ko"."
remove."
meal
immerse,
thither she
At
so
time
Ne'
ka'tf
ne'
The
sothen
the
ne'
rona'dji"hare'.
the
he kettle has hung up,
wa'hen'ro"":
"Satseroiinia'"Do thou thy
fro)
he
will
it
it
said;
garments
nen'
now
then
noiTwen'to""
ever
tinish.
boils (casts liquid to
it
and
ka'ti'
tliat
meal could
it
ieiethe'sero"hwe'.
E'tho'ne"
not
teio'hnekon'tie'se'
tinished
nen'
now
ia"
aiethe\seri"sa'.
one
rapid
nen'
now
meal she
dji'
Avhere
ne'
matter marveled at
Wa'e'sa'
wa'ontsei'onnia'cioii'ko'.
she her garments removed.
She
it
finished
e'tho'ne"
at that
nen'
now
meal
immersed
thither she
time
it
No'k'
ne'
ra'o"'hu"
And
the
he himself
te'shakokan'ere'
neiT
now
ionts'tha".
*
>tie
it
uses
teionwen'rie'
nen'
now
iiVethe'sero'"hwe"
she
it
it
kiuiakta'ke'
couch on
it
ka'seraweii'rie'
stirred
pot stick
ne'
thaia'tion'ni'
the
there his body lay
supine
he her watched
kwfiton'kwris
'
mnsh
dji'
lU where
11
I'J
iakoio"te'.
Ne'
ka'ti"
ne'
dji'
sheisworking.
The
sothen
the
where
iako'stara'ra'sero"'
ni'io't
ne'
ia"
so it is
(stands)
the
not
teiakoterien'tare".
she
it
ne'
nakwa"
o'k"
dji'
the
the very
just
where
iit'iT
ra'o"'hri"
he himself
unhung
the kettle.
nen'
now
ia'ha'n'hotofi'ko"
there he moved the
door-flap aside
tii'hno""'
and
wa'hefi'ro"":
he
it
said:
mush was cooked
At that
lime
ke""
non'we'
and
here
the place
"Aketsene""sho""
" My slaves each one
"
P^tho'ne'
ta'hno""
(besides
18
it
iodjis'kware'.
it mush is present.
so her naked
body large (is)
wa'hana'dji'hara'ko',
he
It sutficient
(is)
niiehaie""sa'
The very
wakadji.s'kwarf
la'tkaie'ri"
knew.
it
Nakwa"
ie'haie'.sa'ke''sho"".
her naked body on along.
the
it
nen'
now
iiMW
ne'
drop impinges
on her serially
sputters
watdjis-
ka'sene'."
do ye two
come."
MOHAWK VERSION
HEWiTTl
273
Thcrcupoii thence emerged two aiiinials;

do vc two (onic hither."
He said: ' Do ye two wipe from ah)iig
they were two hirye dogs.
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,
Hut, it is
they two licked her naked body many times in many places.
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
So it is said that when they
they two licked tlu^ l)lood came at once.
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.
Tbure
!?otheii
thence they two
they two large are
(ioK(w).
came
" Siisenira'ke'f
"
Do ye two wipe
away again
( ?
iodjisk\vare'it mush is be-
forth
ofisasenira'ke" w)
ie'hruensa'ke"sho"'
her tiabetl body on akmg
"
it
"
spattered
E'tho'ne"
nio"".""
Wa'heii'ro"':
He it said;
sever
Attliat
ally."
time
ne'
raotsene"'o'korra'
tekeniitV'she'
neii'
tlie
his slaves individually
they two Individ-
now
niVtekenikowa'ne"'
tif'hno""'
dji'
and
where
so they
two
(are) large
number
iials in
e"
niia'ha'kene'
no'
there
just thither they
the
dji'
where
two went
nen'
now
i'tiete'.
there she
o'k*
wa"hr
in-
only
verily
ia'ke""
said,
they her naiied Iiody

'
licki-d repeated!}'.
"
E"
dji'
so their tongues .sharp

(are)
where
so
the
it is
her naked body along on.
rod hot
it
ne'
e"'s
the
custom-
nakaka'nofite"
iiakwa"
o'k'
e"
the place
so they licked
the very
just
there
said.
e''
there
(isi
ia'ke"'
it is
ne'
the
dji'
where
ka'ti"
ia'ke"".
sollieii.
it is
nen'
now
ne'
said,
tlu-
ca'keni".s!V
they two
neiT
now
E'tho'ne"
At tiiat
lime
forth.
o'k'
thidjene-
the \'ery
i;>nly
she blood
stood
nen'
now
wa'hen'ro"":
he
it
The
'
said:
tjust)
"NeiT
it.
nakwa"'
it
finished
kwe""sote'.
Ne'
kanekwe"'sara'ti('".
it blood cane along
with
At that time
arily,
uoii'we"
E'tho'ne"
in-
ioronwaratai'i''he"'
ne'
ni'io't
ie'haie"'s:Vke"sho"\
one would
draw along
it
se"
There
deed,
niionen"na"siite"t
naontfiie'sere"
so
w;i'akoti'haie"'sakanent'ho"".
deed
stiKid.
it is
se"
.sasatseroiTni".""
It)
do thoti thyself
".Vow
dress agaiii."
saiontseron'ni'.
No'k'
ne'
raotseiie""okon''a'
she herself again
And
the
his slaves iiKlividuallv
11
dressed.
wa'reiT'ha'se',
he
it
said to them,
Nen'
wa''hi"
Now,
verily
ia'ke"':
it
issaid:
wa"k;i'ri"
it is cooked
"This
21 ETii (13
is
the
IS
"Aketsene"'okon":V,
hau".
tedjitska'iio"'.
" Jly slaves individually,
come,
d.iyelwoeat.
ne'
tlie
more
ietchikhonnien'ni'."
she yon two food has
prepared for."
correct lorm of the preceding term.
E'tho'ne"
At that time
12
nen'
now 13
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 spattered 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
they two (iinim.) ate.
'NeiT
No'k'
wa'tkiatska'ho"'.
the
ska'uiio'-hati'
"Now
bevond
it
neiT ca"kenikhwen't:Vne'
now
they two it food finishe*!
ne'
An^l
tliither
heitsaitl:
prthone"
ionsasadjiata'weiii'te'."
door-
waiien'ro"':
nefi'
M that
again do ye two enter."
time
flap
ska'n'ho"'hati' iofisakiata'weia'te", neiT tii'hno""' ionsashako'n'ho'to"'.

thither they two entered,
and
now
thitlier again lie them
3 beyond the doorshut up.
flap
E'tho'ne',
.\t
that time,
ho
it is
wa"hr
To'ke"ske'
wa'hen'ro"':
'
ia'ke"',
it s-aid:
It is
true
e"
thus
verily
said.
ne
nitLsaniko^'hro'te"'
so thus thy mind (is)
5
riionkeni'niake',
the
tlniii-I
waofike-
ka'tr
Neil'
Now
should marrv.
so then
thou-I do
kind of
ni'niake"."
marry."
Ne'
7
8
The
ka'ti"
ne
dji'
then
the
where
so
Akwe'ko""
o'hen'to"'
there she
arrived.
Whole
beforehand
(all)
(in front)
heherfather
wa'ekwe'ni'
10
she
was able
to do
it
kwatoii'ko'
11
12
13
14
spattered on
akwe'ko"*
endure
the
iakoto"""no""
ne
shrunk from
the
a'bawen'ke\
ki":
he would have
I be-
said,
lieve:
there she
lie
onta'kats'tate'
ne
nefi'
na'he''
now
length of there
time
it
knew
dji'
the
where
because
it it
hot
caused
ca akodjisit her mush
niio'tari'^he"'
it
the
karrhun'nr
ne'
the
so
ne'
;i'se''ke"*'
uf,
her told
ne'
(is)
it
nefi'
now
eiiakodjisko"'ho"',
she it mush boiled,
nen'
now
"'
dji'
wliere
te'shakoiiro'ri*
se'
she herself nerved to

'
iie
the
tiiakotei'ien'tare'
indeed.
all.
wa
sero
so it happened
iteratively
ieia'ko.
roîi"bii'
awe
iia
LV
'Not
ca'ako'stara'nVne'
it
drop her adhered to
to'ke"ske'
it is
e"
thus
true
a^se'ke""
hecause
to'kiv
aontushe
if
it
had
iodjiykwatari'*he"*
it mush (is) hot
ne'
the
teti.sa
niko'"hro'te"'
sueh there thy mind

kind of
is
ne'
the
aionkeni'niake\"
No'k'
o'nf
no'
dji'
wtVonta'kats'tate'
ne'
thou-I should marry."
And
also
the
where
she herself nerved
the
to
endure
it
MOHAWK VERSION
HEWITT]
(logs licked tlu' iimsli
is
If slic
1k>i1_v.
liarl
to thr
liiiirlicil
j)<)iiit
would
of course not true that thou desirest that thou and 1
of refusinu- to finish
have said: "It
her
t'l-oin
275
iiiidcrtiikiiig. it is also ccrtiiin
iii'i'
that he
marry."
siiould
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. <in the thinl morning, he said: "Now thou shalt
again go thither to the place whence tjjou hast come.
One basket of
dried venison thou shalt hear thither on thy back by means of the foreiieiT
iiDW
ne'
shonsfuakotidjiskokewa'nio"".
IIh'
ii,i;:iiii
tlii/y (twill
it
mush
wii>ud oiX oi
dji'
ne'
wlicri'
Ihi-
no'
the
No'l<-
ihr
e'tho'ne".
it
is
nikake"ro"'
so
she
dis-
it is
taut
it
Ills
o'uf
be-
liml sliruni; fnuii
a'hii'wenke':
n(^'
llie
iilsci
lir
would
hiivc
^!<id:
thou-I sliould luarry."
r!U)tsene""okon"'a"
ne'
the
liis
wa'shakoua'toiTiia'se"
he her
food.
neiV
now
it tin-
it
aionkeui'niake'."
dcsiri'st
rao'khwtV.
the
wa'e'sa'
niio'rt^"
so
two their food finished
nen'
now
said,
ne'
it is iiiled
ki"
tlir,
te"se're"
lliry
ia'ke"".
at that time.
ne'
ca'kenikhwen'ta'ne'
neiT
uow
nc'
An.l
via-
lievt',
thou
itistruo
vorilj
aontaiakoto""'no""
ll
lier.
of
to'ke"ske"
wii'iii"
"Not
To'ka"
plaws
liiaiiy
ai:diokai-a'refi"'o""
sliu it would hiive bfun
ill I'uiir
'' lit"'
ill
it
showed
nefi'
Al that lime
now
wa"ti;itska'"lio""
they two ;iir
non'we'
dji'
whiTe
to
E'tho'ne',
.laves iudividuallv
plaee
wa'ekwata'ko"
-lie
it
made ready
dji'
where
o'r"ho""ke'ne'.
ne'
the
it
iin>niim.' at.
islied
'A"se""
Three,
na'onnon'wete"
ia'ke"'
it is
said,
.she
.so
ra'to"-.
\e'
o'k"
toeetlKT.
The
onlv
ta'hno"''
it
is
te'hofina-
(^^''-'ska'
one
not
they
diil lie
-^
(time)
ia'ke""
e"'s
eiistoiu-
i;i''
and
stayed over the

uiKht
said
ne'
wa'tiara'sltari'ke'
ne'
dji'
the
thev their feet ioine.l
the
where
!)
arily
wa'hoti'ta'we".
they
tenidjia'ro"'
slept,
lioth
nonka'ti"
e're"'
yonder
they two
side of
ia"teniatkori''ht">rr.
Ne'
ka'ti"
The
so then
Nt"'n'
"Now
e"'
there
heads
ne'ne"
o'r"ho""ke'ne'
nefi'
wa'hen'ro"":
said.
the that
mornilii,' in
now
luit-iiid:
is
ne'
dji'
non'wt.''
there again
the
where
lliei.laee
thou shalt
ne'
iontke'tats'tha"
the
one usesittoearry
by the foreliead strap
ie"'se"satke"tate'.
rest.
ia'ke""
it
it''""se''s("
thither thou it wilt bear

by the forehead strap.
10
there they two their
it
(elsewhere)
tisa'teii'tio"''.
just thoii didst cleparl.
.Sewa"tlie'r;it
One
it
luiskel
12
t,'o
o'skefi'nonto""
it
tekai;i"taneta"k\ve"'
one
dei'r
its
body has unlined
io"wa"rrit'he""
it meat (isi dry
ifromfali
E"kho"wrir:i'nonte"
I
theni
meat
will Kive
ne'
.soilkwc'ta".
No'k'
ho'ni"
the
thv jieople.
And
also
13
[4
IROQUOIAN COSMOLOGY
276
head strap.
the
must
share alike
all
some
meat
thy people.
Moreover,
thou dwellest in one place
the division of thr meat when thou arrivest
give
will
village of people
eiitii'e
[eth, ann.-21
in
with
to
whom
thei'e."
Thereupon, it is told, he climbed up above and drew down quarters

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
And he again shook it to cause it to
basket.
It was again tilled.
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
of
ne'
o'k'
the
only
iekanatakwe'ko"'
just
it
village
ska"ne'
ne'
whole
tisewanak'ere'
akwe'ko"'
jnst there ye dwell
all
one in
the
(place)
o'wa'ro""
^ sha'te"ia'wenne' e"'hatiia'kho"' ne'

equal
it
shall
happen
they
the
(ni.) it
it
meat
ne'
nefi'
the
now
ie"'se"sewe'".
there thou wilt
will share
E'tho'ne'.
J,
At that time,
.
ne'
re"'te'
of meat
!<ot
the
ia'ke"'.
it is
now
said.
thither he climbed
io'wri'rat'he"'.
it meat dry (is).
ta'ha"wa"rani''sehe quarters
high(placei
A'e're'",
ia'ke"\
Far yonder,
it is
ntVotoiiwes'hivne'
said.
it
pile
became
ne'
'
the
large
down
^ kano""'stiko"'
ne'
the
lodge in
it
r.
arrive."
e'neke"'
ia'harat'he"'
iieil'
neiT
tonta'hats'ne"'te".
E'tho'ne'
nf)w
thence he descended.
At that time
ra'ko"'
ne'
iofitke"tats'tha'
basket in
the
one uses it to bear it by

the forehead strap
wa'ksi'na'ne".
it it filled.
wii"ha"\va"ra'ta"
he placed the meat
in
E'tho'ne'
ne'
ia'ke"",
that time
the.
itissaiil.
.\t
wa'tha'therakai'en"ro""
he
it
nakwa"
niio're'
so it is
distant
(it)
be
it
ta'hno""'
basket took up
and
To'ke"ske",
cau.sed to settle
ia'ke"',
It is true,
o'sthoiT'ha'
o'k'
te'tkare".
small
only
there it is
present
the very
itself settled.
dji'
whert-
he her
it is
said,
down.
side to side
onta'djio'roke'.
ako'the-
wa'tha''thera''kwe"
ia'ha'djio'roke".
he basket rocked from
it
e"
there
"
neiT
now
it
is
NeiT
a're'
Now
again
(is left).
J,,
J-J.
.,,)
'toiita'hata"sfiwe""
sa'ha'wa'ra'ta'
ne'
there again he began
again he it meat
put into
the
a're".
E'tho'ne'
once
more.
.Utluittime
it
Again
l)asket in.
it
l)ecame
full
a're'
sa'ha'djio'roke"
ne'
a're"
nakwa"
again
again he
the
again
the very
it
caused
to
settle
o'sthoiT'hiV
o'k"
small
only
it
neiT
now
Saka'na'ne'
a'thera'ko"'.
is
te'tkare'.
there
it re-
mams
E"
Thus.
thiia'ha's'fi'fe'
until he used it all
ne'
the
o'wa'ro"'
ia"
meat
not
it
tis
left).
-I.J
teiona'non''o"". 'A''se"', ia'ke"'

It it filled.
Three,
it is
said.
naiia'teratste" ta"ha"wa'riini'sere"'te'.
ô he repeated it
he got down quarters of meat.
MOHAWK VKKSIdX
HEWITT]
277
Not
meat, and carli time, it is said, did the meat nearly till the l<id<;'e.
when
l)asket
tiHed.
then,
tlie
was
full,
l)ask.et
So
the
until then was
it is told, he said: "When thou arrivest there, thou and the inhabitants of the place nuist assemble in couneil, and the meat shall be
Moi'eover, thou uuist tell them that they
equally divided among you.
severally must remove the thatched roofs fi'om their lodges when the
evening darkness comes, and that they must severally go out of them.
And they must store all the corn [hailj that will fall in the lodges,
for, indeed, verily, it will rain corn [hail] this very night when thou
arrivest there.
So now thou unist bear on thy liaek ])y means of the
forehead strap this liasket of dried venison." Thereupon he took up
the basket for her, and he said: "Thou must carefully adjust the
burden strap in the projier place, because it will then not be possible for
thee to move the burden strap to a new place, no matter how tired soever
Tho'-ha"
e"'s.
Nearly
usually,
ia'ke"".
wa'ka'na'ne'
ne'
dji'
nikano"''sa'.
it it lilk-fl
the
uhori/
so it lodge
larse lisi.
said,
it is
WiVka'nrrne*.
Ne'
ka'ti'
ne'
ititlilled.
The
so then
tlu'
wiVhcn'ro"":
" Ne'
he
neiT
now
''The
said:
it
ienak'ere"
ta'hno""'
e'tho'ne",
ia'ke"".
was
at that time.
itissaid.
it
filled
ie"'se''sewe'
e"ietchiiatkennis"a"'te"
ne'
there thou wilt

arrive
they yon shall assemble in

eonneil
the
they
it
"
shall diyide
o'wff'ro"'.
ne'
among:
-^
now
Just
ciVka'na'ne'
just
t''"ietchiiak'hon'"ha\se'
and
they dwell
nen'
now
On'wa'
Ihr
it niejit.
you
equal so
it
Tirhno"''
aliwc'lco'".
shii'te'Mawefi'ne"
will
(""ietciii'hiii'ri"
ne'
one-y/n
Ihi-
\nr\
all,
will
ti-ll
happen
e"io"skwa"ron'ko"
will they
dji'
i:ikono"'so'to""
where
their lodges staial

severally
ne'
remove bark-
the
roofs
ne'
o'ni"
ne'
e"ieiaken"'sero"".
Ne'
the
also
the
they will go out of doors.
The
o'ne^ste"
ne'
the
liteoru)
tin'
se"'
wa'iii"
ne'
in-
\eril\
the
ne'
kano""sako""
it
ne'
tlie
nen'
now
dark
llley
all
it
(j
become
e"ionteweien'to"'
alvwe'ko'"
("Icakc'ron'ttViie".
lodge' in
e"tio'karaiiwe"
ay:aiii
will it
'
will pile
it
ne'
a"se"lve"''
the
be<'aiise
uj',
will eafe for
hail
o'ne"ste"
ne'
nT'iT
the
now
e"ioken'noi'e"
iiteoriii
hail
deed
will
it
ne'iie'
rlji'
wfrson'tate"
the
wln-re
itni^ht(isi
rain
Nen
ie""se"'sewe".
ie"'se"siita"tliei-ake"'t;iti
kti'ti"
Now
there tliou wilt
,,
e-\tant
liial
Iliither again tliou wilt Ije.'ir

Ijasket oil thy baek by the
sotlien
arrive.
U>
it
forehead strap
o'skennon'to""
kiV'^'ke""
this
it is
It
wa'te'shako'thenVkwi''""
he
it
liu'-ket for
io'wa'rat'he""."
deer
her took
lip
weieiTto"'
dji'
non'wt^'
withearr
wliere
pla<:e
It
ne'
o'ni"
the
also
meat lisidry,"
wa'hen'ro"":
he
it
said:
ne"\vatke"to'"hetste".
it
foreliead stra]. will
p.'isv,
pytho'ne"
nen'
now
At that time
""Akwa"'
'Very
kasate-
H
12
doihniiildo
;rse"ke"''
ia"'
se"'
heeause
not
in-
,.,
deed
e're'"
in an-
other
place
thaske'ta''kwi"te"
thou
it it
forehead
strap slialt move.
iawerofrha'tie"
it
mailers not
to'
liou
ii;i"te"sh\vi"she"'"heie"
m. tlaai uilt die 111 thy
sirellglh beeoine
wearied
IROQUOIAN COSMOLOC4y
278
thuu indocd
tliou iimyest beconu'. until
[EfH. ANN. 21
Now,
there.
iirrivi'st
;it
tliat
time th<ju mu.st remove thy ))iircleii."' So then, wlien she had completed her preparations, she adjusted the burden strap so that it
She then said: " Now
passed ()V(r her forehead at the fittest point.
1 believe
my
ha\e completed
well as chosen just
jî'epin'ations, as
where the burden strap shall pass." Thereupon he released his hands
from holding up the basket for her. and now, moreover, she started
on her journev' homeward.
Now, moreover, the l)asket slie <-arried on her bai-k was not at all
But when she had gone perhaps one-half of the way back on her
h('a\y
journev, the burden began to l)e heavy in a small measure. Then, as
The instant
she continued her journey, it gradually became heavier.
she reached the inside of the lodge, the burden strap became detached
and the basket fell to the ground, and the dried meat fell out of it.
The meat filled the space within the lodge, for did she not T)ring much
.
se"
wa''hr
ie"'se''sewe".
E'tho'ne'
neii'
indeed
verily
there thou wilt
At that time
now
niio're'
dji'
wlnTf
SO
it is
arrive.
ilistailt
e"'se'satke'ta''si".""
thou wilt take it from
bearing it on thy hack by
Ne*
ka'ti"
ne'
dji'
iieiT
The
so then
tlip
whcrf
now
wa'eweiennen'ta'ne'
she task comi)leted
the forehead strap."
>
wa'ekwata'ko'
dji"
adjusted with
care
where
she
it
there
place
tlie
be-
I it
It fox
non'we*
dji'
where
task have completed
ne"watke'to'"hetste\"
the place
there
forehead strap will
it
pass."
wa"ha"tka"we"
E'tho'ne"
he
that time
e'tho'ne"
t>
at that
Nen',
"Now,
.she it said:
lieve,
5 At
''
wa'i'i'o"':
ehead strap
will pass
wakeweienneri'tane"
ki"
non'we' newatke'to'4ietste'
it
let
go
dji'
the
where
neii'
sruo'""t<'''iTti".
now
she started home-
lime
ro"therakara'tato""
ne'
he
ta'hno"''
and
basket held up
it
ward.
NeiT
7
>'ow
To'ka'
8
ta'hno""'
and
othe'no""
lint
anythini^
sha'tewa'seii'no""
o"''te'
perhaps
If
ia"
just
it (is)
it
heavy
it basket bears on her

back by the forehead-strap.
again she
is
so
just there she
it is
^'
there
it
began
it (isi
small
taioksten".sere".
niiako'tentiofi'ha'tie'
!<
iust so
she traveled along
it
Ne'
W!Vok.sten"'ne".
it heavy became.
The
ka'ti"
ne'
dji'
then
the
where
s(t
kano'^'sako"'
Ifrtkaie'ri"
became heavier
It
had
gone
distant
o'sthoiT'ha"
toilta''sawe""
neiT
now
niieiakawe'noii
niio're"
dji'
where
middle
saionta'therake"'tate'.
teiok'ste'
sutficient
is
it
lodge in
increasingly.
ionstliera'ttViie"
11
there again she

stood
rfden'tifne"
12
liasket fell
wa"ra'na"ne"
13
with meat
'
nen'
now
ton"tke'totari"'.sr
it
ta"hno""'
e'ta'ke"
and
down, on
the ground
forehead-strap
became unfastened
tiiiino""'
and
ne'
dji'
the
wliere
oiiweron'ta'ne"
il
niionak'ta"
.so
ne'
spilled
its
room
large
(is)
llic
ne'
the
io"wa"rat'he"'.
it
meat dry
(isl.
k!iiio""sako"'.
it
lodge
in.
ia'ho""thethere
it
\\'a"ka"It
it
tilled
E'so'
se"
Much indeed
MOHAWK
UEwiTT]
279
^KRSHlX
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<et at tlie
It was tluMi that she told
time when he was making u\t lier Imrden;
them that thev must i-eino\-e tlie (hatched root's from their lodges
when
l)ecame excning.
it
Tiien
up
folk, take
meat lying
this
Now
you some meat.
'"lie has sent
siie said:
in
kins-
Then at that time her
lodge."
tin-
my
tlien.
She
all eai'ried it away.
remo\c
i-oofs
from
lodges
that
the thatched
the
then said: "Ye must
.severally belong to you the first time ye go to sleep, because my
.spouse has sent word that he will give you some white corn [white
people took up the dried meat, and so they
grains] during the time that ye will again be asleep.
white
ye again are asleep."
graiji.s wliil(>
ne'
djiako"wa"rake''te".
tli'.-
she
Wifhi"
verily
iiu'at liore
So,
when
will rain
It
liecame dark,
it
a'se"ke"''
"iV'se"'
se"'
wa'iii"
liecanse
three
indeed
eerily
on her bin-k
by the fureheud-strap.
na*hakar"hate'ni"
so many he turned
(or thre\v it down
raoiio"'sako"''
ne'
his lodge
the
nen'
now
ne'
the
iit
ca"ha"wa"ra'ta"
ne'
sineebemeat plaeed
the
in
ako'thera'ko'"
her liasket
neiT
now
ne'
ttie
ill
neiT
now
sashako'rie'non'nie"".
he it her Imrdeli made for.
ne'
e"io"'skwaiirorrko'
wa'ofit'hro'ri"
she
they will (must
the
told
it
tile
nen'
now
ne'
no""'so'to"'
lodges stand
tlie
ka'ti"
so then
ne'
dji'
iako-
the
where
their
it
some-
will lieeome
what dark.
wa"i'ro"":
E'tho'iie"
she
At that
time
it
said
""
E"tchisewa"waranonte"'ha'tie".
"
]vwano"'kwe'o'ko""
ye my kindreil
ne'
El'tho'ne*
At that time
e"io'kara'sne'"ha".
plurally
the
take off
bark-roof plnraily
it
He meat you
lias
te'.sne'kwe"
do ye
it
take
sent along
to.
ka'ti'
No\v
so then
iliisitiisi
it
meat lying
severally
it
lo.lire
in u
pile
Ta'.
k;ino""'s;iko""."
k;i"wa'rake'iiro""
ke""i'ke"'
iij'
Nen'
e'tho'iie'
So,
in."
at that
neiT
ne'
akaofikwe'ta"
ni>w
tlie
her kindred
nen'
now
time
wa'tie"kwe'
they
it
ne'
took up
ia"e''hawe".
it
meal dry
at that
bore away.
dji'
it
e'tho'iie"
thither they
wa'i'ro"":
now
-heitvajd
ne'
the
because
it
ne'
he
the
it
said along.
sewane""stanoii'te'.
ill
ne'
nen'
tin-
now
give.
will lie
"Ye
the
tikwe'kt)'"
nil (it is)
E"tcia'.skwa'hron'ko'
e"twatie're""te'
I'aweiTha'tie'
sent word
ka'ti"
s,, then
will remove it bark

roof plurally
time
your houses stand

one by one
a'se'ke""'
The
lisi
nen'
sewano""so'to"'
where
Ne'
io'wa'rat'he"".
the
teitikeni'tert)"'
one I with whom
ne'
llie
iii'mT
e"sewen'ta'vve\
now
yiMvill sleeji.
first
one"'staken'i-a"
e"ietchi-
corn white
he yon corn
it
Lt'
H
12
abide
()ne""staken'ra"
It
eoru white
e"iokeri'nore'
it
will rain
dji'
na'"he'
ivhere
it lasts
(so longi
13
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
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
spouse.
Ne'
ka'ti'
The
so then
nen'
ne'
taiokai-a''hwe'
then
it
Wii'oken'nore'
bt'came
it
o'ne""ste'
rained
it
dark
a'sontakwe'ko"'.
it
ne'
the
niglit entire.
nen'
now
It is
ka'tf
noiitontie'ra'te'
it
wa"rotine"'staka'te'''ne'
did it by this
meanis
their corn ihaillbecame

abundant for tliem
cii'o'r"he'''.
(becamej
morning.
it
To'ke"ske'
E"
There
corn
(hail)
true
ka'tf
waon'skwa'hroii'ko"
so then
they removed bark-
f'lT
roof plurally
10
11
12
13
14
15
tl'ta'we".
Ne'
ka'tr
ne'
nefi'
shofi.sa'hatI'ie"
fell a.sleep.
The
.so
the
now
again they awoke
to'ke"ske'
it is
true
ka'tf
sr>
then
MOHAWK VKRSION
HEWITT]
to her duriu<;' her journey to
now
alK)d(>
together,
;iiul
from home.
tor the reusoii.
ot'
course,
281
(
)t'
tlial
I'our.se
thf\-
they two
t\vo
were
espousi'ii.
After a lime he then said: " am ill." So tlien. liis peoph' niar\-eied
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
they continued to seek to divine his Word. Then, thereit stood
fore, when they failed to cure his illness, they questioned him. saving"
"How, then, jierhaps. may we do that thou mayest recover from thv
1
at
kwat'ho".
Ta'.
neiT
ne"'tho'
ni'io-t
IROQUOIAN COSMOLOGY
282
Then
illnessr
answeri-d
lie
standing
my
in
"l am thinkinu- that, perye would uproot the tree
tiifiii. .sayinw':
my illness
my shade],
haps. 1 should recover from
dooryard [on
fi-om which ye ujjroot the tree
fKTH. ax.v. 21
if
and
there l)eside the place
if
myself in a position
recumbent."
So thereupon his people uprooted the tree that stood in his dooryard.
This tree belonged to the species wild cherry [dogwood: in Tuscarora, >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"
'."
should
lay
Ta'.
e"tho'ne",
ia'ke"".
thotfi'ti'
ne'
o'ni'
\va"-
Su.
at that tiuic,
itissai<l.
liereplit-tl
ilie
also
he
reoovertnv
health?""
hen'ro"':
it
"
think
I it
totti'ko"
ne'
uproot
the
health
akwtiteiino'sera'ke'
i'ke'"
my
dji'
nofi'we''
near
where
the place
heside
will lay
e'tho'ne"
Ta'.
at that
you
if
ke"r'"hite".
it is
ak'ta"
my body supine
yard in
aesewaron-
to'ka"
it
dji'
where
ne'
I'aonkwe'trr
the
his people
ne"sewarontota'ko".'"
ye
tree will tiproot."
it
wa'hatirontota'ko"
they
e"'
it
it
ne' ke'r"hite'
uprooted
tree
the
it
such
bears flower
it
the
it
ne',
ia'ke"",
the.
it is
teio'.swathe-tti"ko"'
said.
it
tree
stands
tree (is)
ne'
causes it to be light
thereby
dji'
where
the
a'se'ke"''
kenrti'ke""
nikateltco'te""
ne'
because
itwhitiMisi
such it flower
kind of (is)
the
:iori'"hw:V
teio'swat'he'
its catise
it
Ne'
na"'
The
that
(is
ne'
the
light
raotirff'kwa"
their
it
sun
(isi
aotcT'tca'
tiowers
its
ne'
dji'
the
where
keiira'ke"'
it
(is)
ni'io't.
white
ne'
e"'
noii'we'
ni'hatinak'ere".
the
there
jilace
just there thev
so it (is),
stands.
dwell.
it is
Ne'
ka'tf
The
so then
ne'
the
ro'ne":
"j''
his
'Tliere
spouse:
..
ne' ke'r"hite'
kind of
they dwell;
ne'
^- the
tree
ratinak'ere":
there
-^
na'karonto'te"'
wild
cherry
as part of itself
o'ra'to"""
it
iotci'tconte'
always.
ontinuously
there
stands
his yard in.
tiio'tko'"
i
e"'
and
it
raoteiino'sera'ke".
ne'
the
tree
tii'hno""'
tree stands,
time
t>
it
should
be
ifkatia'tioiTnite"
there
aonsakie'wen'ta'ne"
I would recover my
o""te'
it may
I'ke're"
''
said:
kwe"."'
E'tho'ne"
stood."
At that time
neiT
now
they had uprooted the tree
ia'takitskar'iia'se'
thither do thou
spread a
to'ke"ske"
it is
true
wa'shakawe""htl"se'
ci'hotirontota'kwe"'
mat
me
for
e*'
there
he her
iik'ta"
ne'
dji'
nearljcside it
the
\vhere
ia'hoiiwe"tskar''ha'.se',
there she spread a mat for him,
it
said to
ke'r''hlt;l'it
tree
tii'hno""
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.
MOHAWK VHRSKlN
HEWITT]
283
tlii'ii
lay dnwii on what she had spread for him.
And so. when
lay tlicre. he said to his spouse: llei-c sit thou, hesidc my body."
lie
lie
Now
at that
time she did

"iJo thou
beside his liody as
sit
thy
h'l^^s
down
pass,
that
lie
He
lay there.
then
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
said to
lu'i-:
about it.
That. then,
rame
true,
is
it
was
iutleriiii;'
hani;-
to
into the abyss."
while he
his
tlii're
la\'
All his people were asseuibk'd there, and
initie-ated.
uioreovei'. they had thiMr i^ye- iixed on
liiiii as he lay there ill. marhad 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.
\-(dine- at
e'tho'ne'
!it
iaiia'rat(^'
e"'
lime
lliat
thine- tliat
this
llrt-iv
hf
Ilii'iT
noiTwe'
dji'
n iuTt-
liiy
tin-
\va'honwe"tskar'iia",se'.
place
^lie liim
mat
vinracl lor.
ilnWIl
Ne'
The
ka'ti"
wil'Mii"
ne'
dji'
>ij lln-lr
viTilv
Ihe
wlii-rr
nen'
nnw
wfrshakawe"'-
raia'tiofrni'
his tiiidv was
e"'
llliTe
her
lie
it saiil
.;>
to
fxtcniieil
ne'
'hiVse'
vo'ne":
" Ke""'
sa'tie""
]cia"tak'ta"."
his
"Here
ilo thoii
ln-slile iiiv
the
spoils.-:
(>'
wa'orrtie"'
ne'
tliere
slie set llerself
tie-
to'kt"'"ske"
it is
true
F/tho'iie"
At
lliat
iiefi'
;^
now
lime
lio.ly"'
-ii
raia'tak'ta"
dji'
\vher<-
liis
ne'
dji'
Uie
Imtlv
wliere
iji-si.le'
NeiT
rfiia'tioiTni".
Ids boily
Now
was
"
wa'hen'ro"":
lie
said;
it
o'shoiTwako"'."
Ia"te.satchi'iio""te'
"Thither do thou haiiK
extended.
it
hole in
"
tliy legs
a"se"ke""'
ioto"invefidjiate"tha'ro"'
io-sliofiwi'"'o"'.
I.ecatise
became a
it
tens
ne'
e"'
thick
Ihe
there
hole,
it
ne'
lore lip the oartli
nika'^
dji'
the
^\
here
tiio"'hwen<ljia'te".
Ihilher
St) It Is
staluls
it i-artll
forth.
Ne'
ka'ti"
so then
The
wa'iii"
ne'
dji'
iu'mT
e''
^-erily
the
wln.-re
now
Iliere
iieiT
raia'tiofi'iii"
tofi-
now
was
his ho.lv
thence
,,
it
exteialed
tok'te""
.liinini^he.l
e''
dji'
the
where
so
he
is siilTerini;.
iakotkeruii''so""
ne'
o'lii"
Iheyareassembled
the
also
tiler.'
rono"iiwak'tani"
dji'
where
he
Akwe'ko"'
irrhoro""hia'ke"".
ne'
It all
teiionwiikan'ere"
Ih.-y
walche.I
him
rotiri"hwaiie'lirako"'o""
ihi'V
is ill
marvele.l at the limtler
ne'
raonkwe'ta"
Ihe
hisiieoj.le
ne'
dji'
the
wlier.-
ne'
iii'io"t
111
niioteri-
dji'
where
Ih.'
soitis
su.-h
it
11
lllattel
"Invatie're"'
ne'
hail lakell
ihe
r;io""ha'ke',
himself
a'se"ke"''
ia"'
hecatlse
not
to.
teiititiiente'ri'
thev kne\\
ne'
the
il
place
e'tho-
thatinak'ere"
o''
ne'
ther.-
liiere thi'y .hvell
wliat
the
iiaiio'tt"'""
such kin.
Ne'
The
kti'ti"
so
then
riiakono""hwidv'te"".
..lu-
shoiil.l l..-e.ime
dji'
iieiT
a'uio"'
strhaie'wi'n'ta'iK.'"
ne'
ih.-
where
now
seem-
atfain he rei-over.'.l
'
his health
ih.-
ingly
i^ ill.
llu-
ne'
rono"iiwak't;inr.
he
ne'
e'tho'iie"
.\l
thattimi-
-..,
ill.
of thins;
it is
neiT
now
waiiatkariiat'ho"
tii'lmo""'
dji'
where
wa-
,1.3
lu'
turned over
an.
he
284
IROQUOIAN COSMOLOGY
upon
turning-
and then,
his side,
[eTII.
ANN.
21
on his elbows, heat

After a while he said: "Do thou
resting- liinisidf
the same time looked into the hole.
look thither into the hole to see what things are oceurring- there in
yonder place." He said this to his spouse.
Thereupon she bent
forward her body into the hole and looked therein. Whereupon he
placed his fingers against the nape of her neck and pushed her, and
she fell into the hole.
Then he arose to a standing posture, and said
to his people: "Now do ye replace the tree that ye have uprooted.
Here, verily, it lies." They immediately reset the tree, so that it
stood just as
did before the time thev uprooted
it
it.
But
as to this woman-being-, she of course fell into the hole, and kept
falling- in the darkness thereof.
After a while she passed through it.
Now when
she had passed through the thickness thereof to the other
*hatia'tokonron'tute"
turned his body on
it.s
tii'hno"''
sirtf
neiT
('"tho'ne'
at that
.'ind
wa'thathio'sotoii'nio"
he rested on
iimv
elbows
his
time
iate'hakan'ere'
e''
A'kare"
o'shon'wilko"'.
ne'
thither he looked
there
the
hole
it
nen'
now
.\fter a
-\fter
in.
wa'hen'ro"':
he
said:
it
time
la'satkat'ho'
ne'
Thither do thou
look
the
hole
it
na'ho'te"'
what
in,
Ne'
wa'shakoiT'hri'se"
The
far
he
-said to
ne'
her
o'shon'wako"
thither she bent
e"
hole in
it
her nape of the
there he placed his
there
and
it
hole in
ta'hno
S
he said
to'te"-
9 up
(the
tree
nen'
to
thither her
At that
time
now
fell.
sewarontota'kwe'".
the
ye tree liave uprooted
Akwa"'
wa'-hf
Here
11
12
afe'kho'
was
before
Ne'
wa"hi'
The
verily
it
14
passed
out of it
asrain do ve
set
E"tho'ne'
ka'ie"'."
At that
time
it lies.'
he*
ni'teio't
just
thus
so
ne'
again
niio'-
dji'
where
the
-ô it
ei'hotirontota'kwe"'.
they it tree had
uprooted.
iakoiTkwe"
ke"'i'ke"'
this
now
wa"hi'
veriiv
there
it is
na
ne
that
the
that
one
tiio'kara's wa'eia ton'tie\
hole in
nen'
now
neil'
she a manbeing
it Is
laeia
After a
floated.
time
her
now
thither
she
wa''hi'
i:Veia'ke'"ne'
ne'
dji'
nika'tens
ne'
verily
thither she
the
where
so it is
thick
the
emerged
thither
A'kare* nen' uVtiofi
thither her body
dark
to'"hetste'
arose
(is)
te""ne' o'shon'wako"^
13 body fell
lie
saswaroiT-
o'k*
set up.
ton'ne"
again
'Now
verily
it
Sii'hatkets'ko'
"Nen'
his people;
Ke"
Verily
tree
it
raonkwe'ta':
ne'
the
ne
again they
pushed
neii'
them
,sa'hatironto'te"\
10 now
thither he her
E'tho'ne'
wrrshakawe"'-ha'se''
and
where
irr??hako'reke'
and
iaeitr'te"'.
body
dji'
At that
time
lingers
o'shon'wako"'
nen'
now
E'tho'ne"
no'k"
ifi"thennisno"'sa're""
(is')
tifhno""'
At that
time
looking.
e"
ienia'ka'roiite'
neck
E'tho'ne'
his
ia'teiekan'ere'.
thither she was
there
forward
it is
doing
spouse.
iatiofitsa'kete'
there so
i-o'ne".
the
yonder.
nitiotie're'^,
such kind of
thing
is it
I'SI.
o'shoiVwako"'.
e^'
there
MOHAWK
HEWITT]
she of course looked almut her
\V(irl(l.
to her. for
did
sli(>
in
in
all
direetions. and saw on
liut she knew nothint;'

now indeed was lookino- on a
iiersidf did not know what it was,
looked and saw something;
of the
But, verily, she
.saw.
water, alheit she
was
rolor; that tiiere
all
iiothino'
She knew nothing- of wliat would. ])erhaps. happen

P>ut after a time she
not cease from falliny-.
for her to see.
els(>
was Mue
of her that e\'erytiiiny
.sides
285
A'ERSIoN
she
thini;'
o-reat exi)anse of
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
Thereupon Loon noticed her. and he
kinds of ducks (waterfowl).
.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
He said: "" She is indeed falling from above." Whereupon
water.
NeiT
tiio"'hwendjia'te'.
there
earth
it
wa"tiontka"thonni()n''ln\e'
wa'dii"
Xow
stan.l.-
she
vrrily
diil In()k
she
it
saw
la"'
tha'tetcio'kwata'se'
o'k"
wa'e'ke"'
<MiIy
just
othe'no"'
o'ia"
Nnt
o"'
ki"'
what,
I tie-
it it
she
eiaild see.
it
o'k"
o"''te"
only
j.erhaps
her bo<iy
Ilk"
ki"'.
nitiotie're"".
so it is done (it
only
be-
state of things
lieve,
kind of
thing
thither she
it
til'hno""'
ami
all
thither she
it
saw
oroiT'hia"
it
la"
othe'no""
Xot
anylhiriK
a'kare'
after a
liUie
othe'no""
la"'
so it (is).
stands.
she knows
a"se'ke""'
o'k"
beeatl.se
only
neiT
now
it
tiioit
ia'oiitkat'ho"
o"'
thithershelookod
what
(to see)
it is.
teiakoteriefi'tare"
she it knows
anything
ni'io't.
sky
teiakoterien'-
time
dji'
na'-
wliere
siielt
rt
i.
No'k"
no'k"
now
ki"'
and
se"'
wa'"hi"
indei-d
\eiil\
lu'iT
And
saw
iateiekan'ere'
the
the
.\nil
Not
ia'ofitkat'ho".
ho'te""
lie'
is
ne'
i.nly
Xo'k"
is
falling.
o'k'
ne"iakoia"ta'w't'rine'.
so it her body will
happen to,
ieia'ton'tie".
eontiniies
the
tiiaiontkat'"ho'.
lieve.
tkonta"'kwe""
ne'
surnmiltls completely
other
aiiytliinu
tare"
about in
directifins
fortli.
ku"hnekowa'ne""
it
ne'
akao"'"ha"
ia"'
the
she herself
not
great {water
liquid
teieiefite'ri"
she
knows
it
believe
ne'
luVho'te"".
the
sueh kind of
thing.
Ne'
ka'ti"
ne'
The
so then
tin-
ka'sonl'tscra'ke".
kind of duck in number.
o'hneka'ke'
it
E'tho'ne"
.\t
ioti'honWiVkeronnionne"'se"
water on
that
niia"te-
they boats drift aVjout pliirally

fnî]i plaee to plaee
ne'
Tconniataren'to""
ne'
the
Loon
the
all
it
wa'hat'toke"
he
it
noticed
1**
time
wa'tho'hefi're'te".
wa'hen'ro"":
he
he shouted,
it
said
"'OiTkwe"
".-V
man-
being
No'k"
e"tho'ne"
Te"kjV"lio""
.\nd
at that
Bittern
t:i"hiit:i'tr,
he replied.
ta'ie""
she
kanon'wako"'.""
is
it
eomtng
wa'hen'i-o"':
he
it
water in the
depths of."
"la"
Not
said:
time
kanon'wako""
U water
in the
depths of
,sc"
in-
13
deed
thonta'it''"".""
llienee does she
etmie,"
Wa'hen'i'o"":
He it said
'"E'neke""
se"'
tiiieia'-
.\bove
indeed
thence her
body
lî
286
they
IROQUOIAN COSMOLOGY
a council
lic'ld
They
her welfare.
Loon thereupon
[eth. axx. 21
decide what they should do to provide for
to
decided to invite the Great Turtle to come.

"Thou shouldst float thy body above the
finally
said to him:
place where thou art in the depths of the water." In the first place,
they sent a large number of ducks of various kinds. These flew and
elevated themselves in a ^'ery compact body and went up to meet her
on high. And on their backs, thereupon did her body alight. Then
slowly they descended, bearing her body on their backs.

Great Turtle had satisfactorily caused his carapace to float.
upon his back they placed her. Then Loon said: " Come, ye
There
who
are
deep divers, which one of jou is able to dive so as to fetch up earth '
Thereupon one l)v one they severally dived into the water. It was at
^
E'tho'ne'
ton'tie'."
1
nen'
now
At that
time
ilrifting."
is
wa'hatitcie"'ha'ie"'
they held
jl
council
dji'
the
where
dji'
na'hati'iere'
the
where
so thcv shoulfl
ilo it
a'shakonateweieii'to"".
ne'
ne'
they her should prepare
Irfthotiri'hwaieiTta'se"
There they decided
for.
tor
ne'
them-
the
selyes
Rania"te"'ko'wa'
ia'hornvaro""ie"''hare",
e'tho'ne'
ka'ti"
ne'
he Great Turtle
thence they inyited him,'
at that
so then
the
time
Tcoiiniataren'to"'
neii'
Loon
now
"A'satia'takera"kwe'
wa'hen'ro"':
he
"Thon thy body
said
it
cause to
ke""
Ivanou'wako""."
si'tero"'
thou art,
5 here
it
iotitio'kowa'ne"'
ne'
sora'hokoiT'a".
sent
they are a large Ijody
the
ducks plurally.
Wii'konthara'tiite"
7 they themselyes caused
to
them
thither thev
^Vatkonti'te"' tii'hno""'
They
and
fleiv
tii'hno""'
ia'tia-
they themselves caused

to l>e in a close body
and
tliither
E"'
above.
There
taieia ta'ra ne'

licr body alighti'd
konti'shon'nc".
ne'
their backs
the
i>n.
meet
E'tho'no"
.*
wlu-re
ionathwe'nonni'ha'tie'
e'neke'".
they her went

to
ta'hno""'
and
ascend
konate'ra'te'
the first
thing
it is
nie'te'
dji'
the
ia'shakoton'-
tiiotiere""to""
And
dejithsof,"
(sittest)
No'k"
water
ne'
shouldst
float
nen'
now
At that
time
konti'shofi'ne
10
their ba<'ks
tJ-
la'tkaie'ri"
Very coirectly
skrMlnoiT'a'
tontakontsne""te'
iakotiia"tf''""liawr,
slowly
thence they descended
they her Ijody bore,
ieia'tara'tie'.
her body rested
coming.
"
on
ne'
Rania"'te"kowa'
the
lie (treat
Turtle
nen'
now
roti'nowa"kera''ko"".
E'tho'
he his carapace causes
There
to float,
e"
rtl'nowa'kc"
x^
his carapace
on
ia akoti'tero"'.
there
there they her

set
wa'heii'ro"":
^'^
he
it
said
"Hau"',
"tôme,
ne'
'Tconniatareii'to'"
At that
the
I.oon
down,
ne'
the
E'tho'ne'
time
sewa'thonrio'kats'te's
ye stout-breathed ones
o"''ka"
wlio
(is it)
l-x
ne'
e"'ha'thoiTro'
the
he will dive
(into the water)
skat'sho"'
15
one by one
tonte'rrrte'
thenee it it did
thereby
e"-ro"'hweiidjiako"ha'r'
he earth will go
to
bring?"
Ta',
So,
rokwe'nio"'
he
is
able to
do
it
e'tho'ne'
at that
time
wri'ho"*thonron'nio"\
E'tho'ne'
they dove into the water
At that
time
une
Iiv
one.
Djieiini'to'"
Beaver
MOHAWK
HEWITT]
287
V>:RSI(IN
Beaver made thi^ attempt and dived. TIk^ time was Iotiowas a lnni;- time liefore his hack
It
was
onlv silence.
anil tliere
hreathini;- having' failed him.
dead,
iii^
up
He
came
i-eappeai-ed.
Imt
jiaw^.
he had lirouuht up no earth.
his
examined
they
Tliereiipiin
he
now: let me make another
my
turn
'Well,
let
it
said:
OtteiThen
that
tliis tiiiH'
\Vliereupon he di\e,l.
attempt."
came
examined
He
to the surface.
lonyer time (dajjsed before he
came up dead
also
They then
his turn.
in
Neither did he, it is said, lu-iny up any

" 1 also will make the ilesperate
It was then that Muskrat said:
earth.
So then he dove into the water. It was a still lonyer
attemjjt.""
Th(Mi. after a while, he
time that he. in turn, was under water.
Therefloated to the surface. conunL;- up dead, havinj;- lost his breath.
upon, ag-ain. they examined th(> inside of his paws also. 'I'hey found
paws
his
He brought up
mud.
Wa'karr'hwese"
It
was a
aain
ihav
its
very
it is
-t
^till.
tliey
it
wa'ha-
rao""heio"'ha'tie"
Ijark (.'rtme to the

stirface
.\t tliat
cult.
only
a Irmi?
niatt'T
up
lie eaiiie
his
.lead
ra'sno""so'ko""
wa"honne''s;ike'
trtho'ne'
thofirirdv'tt''"".
breath gave
U uhs
saio"nowa"'kera'kwe"
iien'
matter
liiiii,'
full of uuid.
Kan'"hwese' o'k' tha'teiotLMTtonni".
info tbr
wnliT.
lie diveil
attoini't ma'li-
mouth
his ])aws autl his
wa'ha'thon'ro'.
Wifhate"iiien'te"'
Ill- it
also.
searched for
liis
Ij
ia"'
imt
lialld in
time
tesro""hwendjie"'h;i'wi'.
ka'nid<a"
(aKaiu)
aliywiiere
lie
E'tho'ne'
Tawi'ne"
wadieiTro"":
At that
Otter
heitsaiil:
earth briamlit.
time
'"To',
"Well.
i"'
nou'wî"
this
skate'nien'to"" "
time
aKaiii
let
me
nadvarfhwese"
Sc""ha'
More
wa"ha"thon'ro".
nr'u'
he
lanv
At that
time
nen'
divi'il iiitu
a^Mill
he
the
water.
rawe"'hei-
.sa-hatia"t!i'kera'kwe*,
liiiw
(is) a Iriii^
SI) it
E'tho'ne"
try it."
try it
Ills Ix
xlv Una ted
h-- eaui'-
matter
o""ha'tie"
o'ni"
na"'
ne"'.
E'tho'ne"
o'ni"
ujidead
also
(the)
thai
als.i
that
"tie
At that
time
sake" ra"sno"'so'ko"\
his
tiiv
hand
la*'
ki"'
Nc>l,
ill.
o"
na"
ten
(tliel
.\t
Ano'kie"'
wa"ht"'n'ro"":
Muskrat
that
lie
it
said
ne"'
he
'"!"'
o'ni"
"I
alsn
s.aisht
hrcjlmht hac-k.
c-artli
Nefi'
Now
will attemi>t the
it
hopeless."
wa"ha"thon'ro".
Sr'"''ha"
iia"'
ne"'
he dived into the
More
that
the
that
one
water.
ro"thonro'"ho"'.
No'lc"
And
he has dived in the

water.
io"'ha'tie"
U]i dead
altera
time
na"'
ne"'.
also
thai
the
one
that.
wa"honne''.sake"
they
ti'kare"
o'ni"
it
handful brought,
no'k'
and
it
mutter \vas
long
sa"hatia"ta'kera"kwe"
rawe"'he-
now
his liody again floated
he eame
E"tho'ne"
WiVhathonrio'lvti"'"".
His breath Rave out,
.Vt
11
ui'mT
larw
that
t''
12
time
his
o'ni"
also
wa"karl'"hwese"
n("'n'
r;'i"sno""s(">'ko"":
sought for
ra'tca"ne"'"hawe".
it
it
("'"wtiktVtti'ko".""
ka'ti"
he
they
tesro""hweridjie""ha'wi".
that
so then
again
wa'lioniK''"'-
nne
time
a're"
ne"'
that
that
ihiiik.
jrtho'ne"
na"'
(the!
that
hand
in
wa'liatitsefi'ri"
they it found
ronboskwa'n'honte"
he
it
mouthful had
ne'
the
onawa'tsta"
it
mtid
lo
onawa'tsta".
it
mu'l.
1-r
288
IROtH'OIAN roSMOLOUY
was then
Tt
made use
that they
[ETH. ANN. 21
They coated
mud.
of this
Xow
of the carapace of the Great Turtle with the mud.
other muskrats.
it
the edge
was that
dived into the water to fetch nnul. Tiiey

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.
Therein their turns,
floated to the surface dead.
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
neiT
now
E'tho'ne'
M that time
tiuawatsta'r"ho"
2 mud placed (smeared
over
wa'hoiits'te'
ne''
thev
the
that
it
this
ka'nowiiktfi'tie"
it it
it
thi'ke""
u.sed
o'k"
ne
Ano'kie"-
sa'ha'thon'ro'
oulv
the
Muskrat
again he clove
into the water
his
ta' kera ' k we"
body wimld
NeiT
e"'s
Now
cus-
wa'hauawatt;tiiko'*ha\
he mud weut to bring,
thi'hatfiere'
E"'
i'a\ve"^heio"^hri'tie'.
he came np dead.
custom-
float
Thev
tomarily
other
A,L,'ain
"\^'aha-
inud.
he Great Turtle.
the
o'ia'
4 Sa 'ha t ia
it
Rania'te""kow;i'.
ne'
carapace along
edge of
onawats'tti".
it is
There
so they
it
did
arily
.5
wa
niio're"
dji'
where
so it is
distant
thoiite-nowatii'se'
tlioy it
ne'
made
carapace
Rania'te""kowa'
waiia-
he Great TurlU-
they
the
a circuit of
6 tinawatsta''r''ho\ i:Vtonsakiate'ni'ne'
it mud daubed
Ihi_Te again they two
E'tho'ne'
ne'
Tconniataren'to"'
time
the
Loon
At
tliat
joined.
wa'hen'ro"*
7 nen'
now
he
Neil'
Now
said:
it
e'tho'.
Neil'
it
will be able
to
ano'kie'" hokoii''a'
8 ne'
do
o'nf
also
it."
wa^horr'tkiVwe
lie
dji'
ron'thofiron'nio""s
they stopped work
the
where
they dove into the \vater
muskrats plurally
the
Neii'
r'"kak\ve'nf.'"
enout,'h.
plurally
ratinawa'tstako'^he's.
they
mud went
10
to bring up.
wa"hr
Neil'
Now
iilkou'kwe-
ke"'i'ke"-
verilv
this
he man-being
it is
ietskwa"here'
Rania'-
she sat
he
there
(is)
11
12
kowa"
ra'nowa'ke".
Akwa"'
(treat Turtle
his (arai)ace on.
Very
te
nen'
now
wa'ako'ta'we".
ka'ti"
she
so then
fell
wliere
enou,?ti
No'k-
a'kare"
And
after a
asleep.
nu'karr'hwese'
he''thc)'
neiT
now
time
13
ka'ti"
o""hwen'djia"
so tlien
14
it
te""kowa',
(ireat Turtle.
dji'
15 where
nen'
now
ie'tero"".
she
sits.
iote'r'ho'ro"'
earth
it
covered
tifhno""
and
E'tho'ne"
At that time
ne'
the
itself
ka'nowii'ke"
it
carapace on
wa'ontka'tho'
she
it
it
was a long
matter
Xow
again she
awoke.
iote'hia'ro"" dji'
it has grown
where
nen'
now
looked at
ne'
Rania"-
the
iiiwato"'hwen'djia'
so
it
earth
o'se'
willow
(is)
large
He
ne'
the
iotkwiron'ni'
it
shrubs grew to
MOHAWK VERSION
she again awoke,
now
tlic
carcass of a tlccr. recently kiUed, lay tlu>re, and
l>esides this, u small
stone hiy there.
289
Now.
tire
of
Imrned there, and
l>esi(h's this, a sharp

dressed and ([iiartered the
course, she
some pieces thereof, and she ate her

when she had finished her repast, she again lookcnl aliout
Now. assuredly, the earth had increased much in size, for the
her.
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
carcass of the deer and roasted
till.
So,
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".
NeiT
tjfhno""'
ne'
shoiisaie'ie"
water at
the edge of.
Now
arnl
the
again she
whore
it
kfua'tiofi'ni'
e''
tllere
I)ody hiy
exteiKled
its
nikadiie"'ha'''a',
SO
it lire
a's(
new
kiir'iu",
one it has
killed,
neiT
now
tii'hno""'
and
(>"'
there
wa"tkonwaia"triri"'te"
ka'ie'
it lies
awoke
o'skennoiito""'
it
deer
IKOyUOIAN COSMOLOGY
290
[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, saying, 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
JVC
ni
ne
nen
iilsii
the
now
()
Tlif
time there
it brought
it is
it
wa'akoksa'taicn'ta'ne'
now
she child brought forth
iakon'kwe"
ne'
eksa"'a'.
Neil'
WiV'hi''
e"'
keni'tero""
ne'
the
she
Now
verilv
there
They two
tiie
child
ak()iefi"';V.
Akwa"'
she 1ms a
smul! ulie.
\'ery
ne'
in size
neiT
now
ione"hra'kwa't
Ne'
ka'tf
she
The
so
rapid
it is
nen'
now
ne'
then
tlu'
dji'
iakote'hia'-
where
she increased
ciiakote'hia'ron'tie'
where she increased
lono'"hsi"tci'wa";
They two (were)
oii'to"".
she
it
l>ecame
o"''ka"
ia"'
auy\vhere
on Kwe
ne
te'ie"s
no moved
o'ia"
any-
OtlUT
one
it is
entirely alone;
kan' eka
in size
(is).
eia'tase'
fisi maid
wii''hi'
io'sno're'
marvelous
eksa''a'.
llie
verily
abode
lis).
it is
child
neiT
she man-being
liM
ron'tie"
hewe'
iiVka'
man-Iicint,'.
tlie
about
ne
Ta'.
Sit
slie is uiaiil
it
then
her offspring
ion'to"'
she
wiV'hi'
ne
verilv
Uie
to'ka"
c""hia'kta"'sc"
he thee will
it'
To"srr
11
Do
the
e"',sathon'tate'.
not
thou
it
shalt con-
^t'lit
ne
"hro'ri"
th..-
Ni'iT
13
Xow
ka'tr
;o
thon
nest ions
such he kind
body has
E""si'ro"
Thou it wilt
custom-
say
arily;
it
thou
desire
Nia're'kwe'
e" s:
Until
ne'
the
of
aiorikciii'niake',
i'ke'iirc"
1
ne
the
niiiaia'to'tc""
wliiit
will keey> saying
ri.s
tells
first.
should marry.
ki''
I bo-
'
e"kheI
Iut will
lieve,
isten-'a\'-'
niv mother.'
^"'
thert-
'Invanonton'nio"
'1
she her
shall tell
"
niiu"to"'hri'tie'.
.<o it
continued
O'ia'
Another
to be.
lontafliro
'hir
()
'Thouiue
lie
to.
12
tell
'
Ikt molher
e"'hato""heke"
lie
visit
ni.stt"'
E"sk-hro'rr
e"
arilvi
10
()
nen
iakoteiiiu'ro"
now
wIltTt'
tlit-
custom
it savrj
nen
ne'
verily
i>.
ontatierr'u'
wa''hr
ka'tr
ne'
o'k'
only
i^'re*
e'".s
wa'shakori
custom- again he
comes
arilv
it is
aiioti'nifike'.
Ne'
e''
they shoulil
marrv.
Tht;
there,
asks
wa'i'ro"'
ki"'
believe
he her
customarily
.-^he it
said:
MdHAWK VERSION
HEWITT]
"Not
CListoinurily replied:
until
my
ask
lirst
291
mother.
""
>he
AN'lien
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
would
tell
"That
.said:
and arms
alono' his legs
deep frinye
Thereupon she returned
marrv."
place where the young-
the
to
he proper for you to
will
it
woman
Ihe elder
jiaid a visit."
the one, I think, that
is
man stood. She said: '""We should marry, she says." The youngman answered, saying: 'When it is dark. 1 shall return." So
Then
then, when the appointed time arrived, he also came hack.
was
it
that he paid court to
the maid, did not
"Nia'reivwe''
' riitil
e"khe"hro'ri"
first
But,
lier.
liorshall tfll
think, they two, he and
AVhen she
together.
lie
down
lay
so that she
ne'
isten".!"."
Xe'
ka'ti"
e"'s
wiVhi"
thf
mv
Tin-
sullicn
.-iistoni-
vvilv
mother."
iirily
ne'
neii'
wa'ontafhro'ri"
the
now
she her told
ne'
o'nisteiT'a'
ne'
dji'
her mot)ici-
the
^vliere
the
ni'haia"sucli lie
wa'shakori'hwanonton'ni"
ne'
to'te""
has
he her
tlie
taieriiiwa"-
a'hoti'niake":
ne'
the
hiis iiskiMl ((uestiiins
kiml
lio.ly
.,f
Iliey slioiilil
sle-
murry
sera'ko"
e"'s
o"nisterr';V
her mother
n(>'
eiistoni-
repliefl
tlie
wa'i'ro""
she
e"'s:
neiT
now
a'ktire"
iiflera
Ali'l
ne'
wsVi'i'o"'
she
said
it
being
arm.s on."
Wa'i'ro'"
ne'
She
the
said
it
nc'
ra'sina'ke",
no'k"
the
his legs on,
ami
akokstefr'a":
Ne"'
she elder one
ye two will
marry."
-\t
ne'
raneke"''tero"".
he young man.
'The
ww
that
ranon-
ne'
ih.-
nen'
now
liis
She
e"tio'karas
will
arrived
Xefi'
ka'ti"
Now
so then
will he
it
the
])ro].er
noiTwe'
there
again she
whe)e
jilaee
Wii'i'ro""
it
sai<l
ne'
eia'tase":
Ihe
she maid
new-bodiedi:
ihe
e'tho'ne"
become
at that
"
i'ti'ate"
he
stands
tiiere
Aionkeni'niake',
"Thoii-I should marry,
wa'hen'ro"":
raneke"*'tero""
he young man lisi
ne'
nt''n'
now
ne'
("'"kfiie'rite"
dji'
it
ki"'
Iii-lieve,
Ta"hiiriiiwa".sera'ko"
He rejilied
ia"ka"hewe'
ra'to'^-
the
wtMit
te"'tke"."
will eome
10
heitsaid:
Xe'
The
ka'ti"
ci-
so then
there
tl
time
dark
it
o'nf
sa'ie"''te"
(is)
" Xe'
ne'
visit
e''
ntîT
time
the
iti.ssaid."
paid a
aNi.
"That,
Usl;
F/tho'ne"
e''seiii'ni:lke"."
ia'ke'"."
Me
along
(isi.
tsil'ke"."
is."
it
(is):
teiotarota'tie'
it irittjie showed
he man-
"
she maid
time
roh'kwe'.
that
(one)
AVa'hakwat'lio"
"
eiii'tiise":
the
te'ke""."
ne"'
L'l"
" Xoi
arily:
arily
No'k"
"
eusioin-
^nid
it
dji'
non'we'
where
the jdaee
niiionti'to""
iusl where lie it
e"tho'ne"
ai>]>ointed
lime
\\a'shak()tcliin;ito"''ha"se".
he
"
eonrted " her.
at that
ka'tf
sa'rawe".
solliell
he again
l2
arrived.
Xo'lr
ia"'
-Vnd
llol.
ki"'
te'honna-
thevtwo
h.-lieve.
have
sha"ofitia"tion'nite'
ne'
e"iako'-
she lay supine
the
she will
ena"sk-wak'tfi"
e"'
li.Tl.reMsI beside
ihere
waiia'if'""
h.'
il
laid.
L'}
It
.
^'
292
TROQITOIAN COSMOLOGY
[ETH. ANN. 21
could 8leep. he laid one of his arrow.s beside lier body.

Thereuiôn
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'
1
.\t
that
neiT
now
time
tofisa'ra'kwe"
sa'ha'ten'tf.
again
lie de-
Ne'
ka'tf
The
so
ne'
then
parted.
ne'
raoien'kwire'
nen'
ta'hno""'
sa'ha'ten'tf
ionsa'-
MdHAWK VEKSION
HEWITT]
go."
whcri
kô
then
tliis
one
tlic
t'onm-r one
""'rims
said:
it
one
mIiiU this
coiifii'iiicd
sliajl
293
cDntiuur to
luid
jJiMposcd,
lie."
now contested another matter. He did not comwhen 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,"'
Finally, tiie other agreed that he himself shouM
gained his ]>oint.
At that time. then, he turned al)out. and at once he
take the lead.
Rut, howovcr, he
ply
grandmother took him up and cared

him aside. At that tiujc she again ga\"e
her ^the daughter], for now, in<leed. another travail did
But that other one emerged in another place. He came
So
was born.
at that time his
Tiien she laid
for him.
attention to
she suti'er.
out of hei- armpit.
NeiT
Now
niien"heiit'ne\"
thithtT tliou
ka'tf
dji'
niVho'te""
ra'to"":
Mieh kind of
thing
lie it
No'k'
o'ia'
ki"'
And
otlier
helieve.
thing),
"Not
thus
ne'
matter confirme*!
il
the
tonsa"hari'hwake"'nha".
again
dji'
ra'to"":
he
it
sliould continue
to he."
where
"
lie it
matter debated
"
shen't."
E''
do thou take
There
ka'tf
ni'io't
then
so
sn
i>
Ra'to"':
FTe
it
says:
te'hotiri'hwa-
dji'
where
it is
Not
lead."
tlie
Thou.
la"'
for.
shen't."'
do thou take
I'se'.
"Thon.
says:
(is)
I'se",
at all.
it
kind of
thing
one
lie
so
siieh
shaia'tfi-
the
nruo'to""hake'."'
na'ho'te""
time
this
person
''Ia''te"'.
e"'
Tin-
non'wa"
ne'
eonsonts to
"'Ne'
said:
te'hafhofi'tats
it
he
he one
tlie
yjerson
where
he
wa'hari'hwa'ni'rate'
shaia'ta'
ne'
so then
will go."'
Then, his
So, as to him, he killed his mother.
two matter
lliey
the lead."
wa'hateri'hwatkwe'ni"
no'k'
ken''he"",
and
debated
he his
jioint
ne'
won
"O'k"
ra'to"":
he
tl)e
it
ke""'
" <)nl\'
says:
l)ere
(matter)
it
ietiattakwari''sia"t
nofi'we^
henee
the plaee
let )ts
two go
straight
ne'
wt'i'Mii"
ihe
verilv
'
niiore"'a'
it
o\lt
Ta',
e'tho'ue"
nefi'
ne'
So,
at that time
now
the
e"'"ha"'hefite".
he
will take the

lead.
one
jierson
e'onsenteil to
lie
E'tho'ne"
nC'iT
wa'thatkar'hate'ni"
At that time
now
he turned himself around.
Ta',
Wii'hr'fina'kerate".
lie was horn.
e'tho'ne"
at that
So.
time
tliat
the
one
IIdiI."
wa'hathofi'tate'
shaia'ta'
lie
ne"'.""
na"'
not far
is
*>
is
rao"''ha'
himself
lie
it
ia'}i;dvontatie"'te"
without
stopping
.'
lie
ne'
ro'sot'ha"
wtVthofiwrufi'trrkwe"
the
his grand-
she his body took up
1(^
mother
wfi'honwakwata'ko'.
slu- liim
eared \\eU
for.
E'tho'ne*
i'si'
ia'e'ie"".
At that time
far
there shell
yonder
laid.
tofisaiontate'niii'ra'ne'
again she her her hands
set to
E'tho'ne"
a're'
that time
again
.\t
a'se'ke""'
nen'
se"'
a'lc"
o'ia'
tontaie-
lieeanse
now
indeed
again
other
she had
II
\'2
it is
ro"'hia'ke"'.
No'k'
ak'te"
ne'
nofi'we'
travail.
.\nd
aside
the
the iilaee
E'nho""ro'ko""
Her armpit
ill
wa"haiake""ta'kwe".
he
it
emerged.
T:i'.
So,
wa'haiake""ta"kwe'
he
it
emergecl
wa'sliako'rio'
he
ht-r killed
13
na"'
b,\.
ne"
ilitit
ilic
one
Ihal
\J^
294
IROQUOIAN COSMOLOGY
[KTH. ANN. 21
him up and attended to his needs also.

him alongside of the one who had
She comcome.
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
i)raiidniothcr took
pleted this task and laid
ro'nisten"a'.
E'tho'ne'
his mcither.
At that time
wil'honwakwata'ko'
wa'thoiiwaia'til'kwe"
she his liody
tooli
first
up
cared Un- liim well
slie
o"'
na''
ne''.
Wa'es'"a'
neii'
ska''ne'
wa'honwatiia'tioii'nite'
ne'
too
tin-
that
Sheit hiiished
now
one at (place)
she lay their Iiodies extended
the
that
oni_'
tho-hen'to"-.
Ta',
e'tho'ne'
thenee he eame
ne
wa"tiontate"nia'rci"ne"
she her her hands
at tliat time
the
set to
first.
iakaofi'he'io'"
ahe
is
dead
ne
ontatiefi'Ti".
the
her olTspring.
dji'
non'we"
wliere
the plaee
ne"saioiitie'ifi'te'
again
slie
herself ttirned
toward
("J
she
nonka'ti'
nt^n'
e"'
no^v
there
side of
it
ta'hno""
ni'honwatiiiVtion'nito""
tltem laid extenderl
slie
it
said;
it
Prtho'ne"
At that time
'
0""ka'
Who is
ne'
teseniia'''she'
ye two individ-
llie
it
kheieir 'a' ?"
wa'shako'rio' ne'
he her killed
my
the
offspring?"
urtls
Shaia'tiV
He one
person
Ke""i'ke"'
This
wa'hen'ro""
ta'hata'ti'
thence he
answered
he
said:
Rao"'-ha\
ki",
He
himself
ione'hru'kwtrt
thoncu hv
it is
wa'^hf."
be-
verily."
lieve,
(it is),
ta'hata't!'
it is
it
rotonkwe'tatie'ro"'
iie'
dji'
his person ngrly (is)
the
where
marvelous
re[>lied
Ao'.sko"'
iii'haiiVto'te"'.
such his body
kind (is)
It is
wliolly
tawi'skara'
ne'
flint (crystal)
the
-his
fle.*ih
on.
It
chert
raonondji.stfiken'iate'
ta'tie'
Teiotaro-
raoierofi'ke'
10
heiid
lii-^
tawi'skara'
io'hio'thi'ie'
of
cri.'st
it is
sharp
flint K*rystnl
se
has a ridge
taking it)
Ne"
indeed
That
it is
wa"hi'
11
12
kariiiofi'iii"
verily
it it
wa'hiliake"*''ta'kwe\
her armjiit in
causes
ne'
sihaia'ta'
ne'
tkaie'ri'
And
the
he one
the
it is
person
he
it
"Rao""ha'
"He
said
replied
'hata'ti'
spoke
1-1
ne'
on'kwe' ni'haieronto'te'^'.
the
man-being
correct
wa'hen'ro"':
Thence he
used to emerge.
lie it
No'k^
Ta'hata'ti"
13
ifnhoro'ko"^
liim.self
.such his flesh

of 19.
wa'shako'rio"."
se''
he her killed."
indeed
the
wa'hen'ro"':
shaia'tii'
he one
he
it
TontsiThence he
again
(it is)
ne'
kind
said
"Ia"tt^""
'
Not
se"."
Sa'heii'ro"':
Again he
indeed."
at all
it
said:
person
"It
is
Consult
for this reason that
he
is
called Tawiskaro"",
The Cosmogonic Gods of til e
Iroquois, I'roc.
Am.
which
Ass.
is
the
Mohawk name
Adv. Sci.,
v. 44. pp. 241
for flint or chert.
and following,
1895.
MOHAWK VKKSIoN
HEWITT]
295
Thus thou,
said: "Indi'od. lie liinisclf killrd her."
in this nianiier. tlio
But he wiio was uuilty of ivilliiiu- her did nut sworvc from
AVheroupon tluMr
his denial, and so then ho tinally won his point.
gTandinother seized tlie l)ody of liim wliose Hesh was verily that of a
Hut the
man-hoiiig and with all her uiiyht cast him far into the liushos.
And
other, whose Hesli was tliiit, was taivon up and cared for by her.
it was also wonderful how nnicii she Inved iiim.
Now, in its turn, she ayain laid her hands on the flesii body of her
She cut <>ti' her liead
girl child, who was \'orily now not alive.
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
two
doliated.
'Se"'
rao"'iia"
"Indet'il.
lie
wa'shako'rio"."
he her
himself
E"'
There
killetl."
ka'ti"
wa"thniri'hwa-
ni'io"t
so then
sn
they twi>
it i^
it
matter
(it isi,
Thori'hwakonta"ko""
ke^'uha".
He
disputed.
shrda'tii"
he one
poiitiitiied
iissert
!<'
ka'ie""
dji'
where
it
ne'
the
lies
dii'
raton'hI"ha'
where
it
he
it
no'k'
and
denied
shako'rio"
no'
ka'ti"
he her
tie-
so tln-n
killi-d
ho'ni"
no'
als.i
tin-
>
^
wa'hateri'hwalie his
matter
person
tkwe'ni'.
E'tho'n(>'
point
At that
won.
time
no'
the
roti'sot'ha"
wa"thonwfua'ta"'kwe"
ne'ne"
their grand-
she his Iiody took np
the that
tkaie'ri"
ofi'kwe"
ni"haiero"'to'te""
ta'hno""'
it is
nian-beiie^
such he flesh has

kind of
and
correct
ia"tiofite"sheri'nia"te"
site
employed her whole
irrhonwaia'ton'tl".
No'k"
no'
shaia'ta"
ne'
tawi'skara*
shrnliliery in
thither she his body
.\nd
tie-
he one
person
the
flint (crystal)
threw.
raiero""tota"'ko""
he
is
wa'thofiwaifi'ta'kwe"
^he his body took np
fleshed thereby.
no'k"
and
NeiT
Now
ho'ni"
also
akwa"'
\-ery
non'wa"
this
time
ionoiira'kwa"
strength
o'hon'tako"'
it
"x
mother
ne'
tlie
dji'
wa'honwateweiefi'to"".
she
him eared
for well,
iiiiionwanoro"''kliwa".
IROQUOIAN COSMOLOGY
29fi
[eth, anx. 21
Thou shalt have less powei'

continue to have a function.
Thus then she completed her arrangements for sup-
Hhalt
to give 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
They were to be
the moon, but her body she made into the sun.
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
plying herself with light.
No
this light.
When
moving
prised by the
the place
said
it
o"
" Ever thou
too
ni'se"
dji'
ne"'se'shats'teke'
Less
the
where
thy power shall be
Nen'
she
it
manner
her will cause
it
it
it
eanse
slialt
wa"hi'
NeiT
Now
be
to
neio'to"'"hake'
dji'
where
finished
so
it
of it
'
where
te"'se'shwa-
dji'
where thou
tlie
wa'eweienneii'ta'ne'
verily
te"iakot'shwathe"'te"".
dji'
ne'
it
effective
wa''hi'
Now
to he
light."
he had
alive:
"E"'sateri'hon'take'
Ka'ro"
thou
sur-
duty ^îlt have

to perform
the
the''te"'."
she
was
spot whither she had
He was
ni'se'.
thoii.
wrri'ro"':
mihI
ourselves."
of her task, she
all
of the grasses at the
tii'hno""
nrre'ha're""
she it hung up
nofi'we'
we two
only
it,
the other one of her grandchildren.
cast
other person shall use
she had now, indeed, finished
will continue
to be
iakotera'kwanefitak'to'^',
she has set up
verily
it
sun
for Iterself,
light for.
e"'hni'ta'
o'nf,
konwai'i'hoiita'ni'
also.
she her duties gave
moon
it
te"iako'shwathe'to"'"hake"
it
na'"
will cause it to be light
that
one
ne"'.
Ne'
se"'
wa'"hi"
ne'
oiitatierr'a'
ne'
the
The
indeed
verily
the
her offspring
the
iakao""he'io"'
she
is
dead
that.
akonoii'dji"
ne'
her head
it
moon
she used
make
kara"kwa
o
wa'akon'niii'te",
e'^'hni'ta''
the
it
ne"'.
Tiiotko""
that
the
Always
one
that.
na"'
sun
NeiT
te"kia'teiitie'seke".
they two will travel about
it is
other
akoie'roiita'
her
flesh
ia"
e''iora'nen'tako"".
certain
Avay
it
will be attached,
wa'ontathwe'nofi'nie"'
she restricted them
te"iorikiat'shwathe"to""hake'.
thon
only
thaioiits'te",
one will use it,
o'itv
11
the
not
wa'i'ro"":
she
ir
said:
herself
"Onkeno'"ha"'a'
"Thou
ne'
and
it,
habitually.
10
no'k"
to
kato'ke"'
ta'hno""'
and
Now
it
will givi' light for us.
ne'
o'lv*"
ne'
the
only
the
Ia"
o""ka"
ne'
Not
anyone
the
onkeno"'ha'"ri'.''
thou
only."
it is
Nen'
wii'Mii'
Now
verily
12
akwo'ko"*
it
wa'eweiennen'ta'ne'
she finished
all
of
ka'tf
13
tetio'honti'sho"''kh\viV
so then
there
it
grass
and
ne'
14: the
shaia'ta'
ne'
he one
the
person
moves
t<.>
its
manner
wa'ontie're"'
o'k^
she was surprised
only
doing
dji'
non'we^
ie^honwaiu'ton'tio"'
where
the place
there she his JK>dy tlirew
fro
ronwatere'Ti'.
lier
grandson,
ron''he\
he
is
alive.
la"
te'hawe"'he'io"',
Not
he has died,
MOHAWK VERSION
HEWITT]
east him far away that he

lie walked
had
not died.
wonl<l.
thence
Inishes.
aftiMeaiue
Hut
a
whih'
he
amongthe
about thert'
o-randniot!ier.
hut
she
ordered
him
away,
of
his
toward the lodge
look'
no
desire
to
otl'
yonder.
I
have
whatever
far
thou
saying: "Go
So.
killed
girl
child.
assuredly,
who
hast
my
thou
it
is,
for
on thee,
he
went
from
yonder."
Verily,
then
go
thou
far
off
therefore,
then,
But. iiU)eit, he was moving- about in a place not far from thi>
there.
Besides this, thi^ male child was in
pla(H> \vhere the lodge stood.
not
when she
297
for she thouyht
ilii'il;
good health, and
his
hail
ho
liowhoit.
hut,
of coui-se, die.
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
wa'eiT're'
a'se'ke""
she
because
desired
it
The
of consideraljle size.
dji'
i'.si'
where
far.
earth,
indeed, vei'ily
ie'honwaia'ton'tio"'
there she
liis
e""re""heie'
Jiody cast
lie
will
ill--
yonder
wa'"hi",
no'k"
hut
verily,
ia"'
ki"'
UDt,
te'hawe"'he'io"".
K''
hi'tre'se"
he has died.
There
there he
lie-
in(>\ed al)OUt
lieve,
Xo'k'
ko""'sho"".
And
it^rassiu.
a'kare"
e"'
na'tonta're"
dji'
iakono"''sote"
ne'
after a
there
thenee he
Avhere
her house staiKls
Ihe
eame
time
along
roVot'ha",
iio'k"
mid
his^M'and-
oiionta-
sa"honwane"nia'ni"
slie
him drove away
she
it
non'we'
"I'sT"
"Yonder
wa'i'ro"":
aeaiii
said;
jilair
mother,
niia"ha'se'.
la"'
Not
thitherdo
thou Ko.
Brake',
see.
takonkan'-
othe'no"" thi'i"tewak!it()"'hwcndjiori'ni' ne'

anvlhiiifr
am in neeil nf it
the
a'se'ke""'
i'se"
wii'"hi"
verily
she'rio"
ne'
tlum her
tlie
thee should
kheien"'a".
mv
Wa"s'.
otTsprin^'.
(lo.
didst kill
niia"ha'se'."
tliitlier
To'ke"ske"
do thou
It is
true
ka'tf
ki"'
e"'
be-
lievc-.
raksiVa"
he
eiiild
io"sno're"
it is
rajiid
dji'
where
lar.
'
yonder
K'o."
there.
i'si"
sotlien
i're'se"
he went
about
i;!"'
i'no"-
not
far
te'ke""
it
is
lon'we',
tifhno""'
rota'kari'te"
ne'
plaee.
ainl
he was well
tie-
*"
i'
rote'hiii'ron'tie".
lie is
inereasing
iv'
298
IROQUOIAN COSMOLOGY
continued to grow in
the lodge.
size.
The other hoy,
So
his
[ETH. ANN. 21
at times lae would retui-n to tlic side of

younger brother, looked and saw that
he had a liow and also an arrow. Then he spoke to her. his graudmother, 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,
they
Hew over
whereon rested a
the lake, but the
flock of birds.
arrow
fell
He
shot at them and
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
MOHAWK VERSION
HKWITT]
water,
did nut tV(d
lie
had
tliat lie
299
intu rlic walcr, l)i'causc he
}i1uiil;im1
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
fidl
supiiii'
here."
now
the ground.
nil
who
then he enteri'd. and he
.ô
arrived.
assuredly
sat therein said:
"'riioii hast
thee that thousliouldst eonie here.
iiivite(l
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
He
true.
is
says.
customarily, of course, that thou killedst her wdio was the mother of
I'aoien'kwire.
no'
his iLiriiw.
llie
o'hneka'kt>"
it lii|iiiil
i;V
on
ka'ti"
dji'
nen'
The
sothcii
wlRTr
iiiiw
te'hotto'ke"'
he
in. I
it iioticc'd
o""hwendjia'ke"
a'se"ke""'
heciiuse
he anise
ia"thermitco""'kwai.;\\ c"
thithur
iie'
ia"ho"sko"'o"'
ne'
the
tliitliiT h.> had

ftiUeii iiitii water
the
ia'hasha'ta'ne".
linpiil
lu'
oiineka'ke',
liquid
it
kan'eka"
la"'
cii,
t(dv:i'line'ko".
anywhere
Nut
Ihere lie fell

supine.
i(e:irthi>ii
Sa'iiatki'ts'ko'
.\L'ain
Ne'
it lii|ui(]
eon-
tained.
neiV
wifhatie're""
o'k
e"'
ni>\\-
he was snrpriseil
only
there
kano""'sote'
dji'
house
it
where
-J-
.stauds
ka'irhoka'ronte"
it
dnorway
lie ln<.iked
it
house
wa"heu'i-o""
Now
he
wiVho'ke'"
roiTkwe"
he him saw
he manbeing (is)
kano""'sako""
the
it
Nen'
again he arose.
plaee
in
ne'
said
it
onsa'hatkets'ko\
nofi'we"
e''
there
kano""'sako"'
hatkat'ho'
Neh'
ak'ta"
uearhy
isiijien
there he
e"tlio'ne"
now
'
Theuee do thou
enter."
nen'
now
ta'hiio""'
and
there he entered.
(J
" Kasatau'eirrte'."
there he
ia'hatau'eiiVte",
nr'Ti'
at that
So,
rested.
rested:
Ta',
there
theiTtero"".
e"'
there
then'tero"':
Inaise in
ia"-
Xi.w
wfrhen'ro""
he
it
'^
said
time
ne'
then'tert.)"":
"Nen',
wa''sewe".
N'ow.
there lie
abides:
the
ieko""hiiofi'ko""
henee
verily
arrived.
ne'
aorita"'se".
Ke""'
ka'ti'
the
thousliouldst
Here
sotln-n
eome.
it is
because
ir
thee sent
i"*
for
kiiriiion'ni'
it it
ieko""hnofi'ko"'
dji'
causes
heni-e
lii-re
10
thee sent
for
wakatiioiTte"
a'se'ke""'
wa''hr
]''
thou hast
hear
e"'s
ne'
sa"sot'ha'
dji'
nikai'i'ho'te""
custone
the
thygraiid-
where
-uch it matter
kind of
mother
arily
iako"'thare"
iie'
ise'kf.
she sjieaks
the
thonilheet
lesaiiro'rrs
She thee
dji'
whert-
tells
ia"'
not
11
teie.sanoro"''khwa".
she thee loves (esteems).
12
111.
ne'
tiiori"hwa'
the
just
it it is
cause
dji'
ne'
tiiakawe'ta"ko""
ne'
wher^'
llie
so slie
the
it
lirmlv belie\es
Tawi'skaro"'
Flint
Crvstal
dji
where
13
of
na'ho'te"'
e"'s
suchkindof
custom-
thing
arily
ra'to"".
he
it
says.
moUier
wa'dii'
êîly
'
arily
ietchriiisten"a'-ke"'hri'.
she of you two
Ra'to""
e"'s
He it says custom-
was.
Ta'.
ia''
So.
not
to'ke"ske"
it
is
true
i'se'
she'rio"
ne'
thou
thou her
the
litisi
didst kill
te'ke""
it is
dji'
where
14
na'ho'te"'
such kind
thing
Oi
]^5
3nn
IROQUOIAN COSMOLOGY
[ETH. ANN. 21
you two. Now. what he customarily says is not true, and the grandmother of you two firmly believes the things that he sa^'s; so that is
For the fact
the reason that I desire that thou shouldst come hither.
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,
They were
then, take them."
So thereupon he accepted them.
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
n5.
ra'to'
he
cus-
it
no K
ne
and
the
says:
ietchi'.sot'ha'
your two grand-
ne'
tiiakawe'ta"ko"''
the
so she
na'ho'ten'
rti'to'";
such kind of
lie it
says;
ta',
ne"'
so,
that
ne'
dji'
where
the
tirmly believes
wake'ro"
tiiori'^hwa*'
so
it
reason
I it
pur-
ke""'
e"te'se'te'.
here
ihou -wilt
eome.
posed
thing
Ne'
dji'
Tlie
where
teiakoti'-he"she one to
rao"'"hjV
tlie
not at
Here
all.
it is
ro n wa n oro^ "kh wa\
no K
she him loves,
and
him-
lie
otlier prefers
konia'ennonnien'ni',
T thee it bow have made
Ko''
ka'ti\"
Here
so then."
Ta',
ne'
dji'
where
ne'
also
the
wa'haie'na".
he
at that
Wa'hen'ro"':
iora'se
marvelous
He
fine
it is
" Ne"
took.
sewatie're'
it sbalt use
habitually
wa'sheri'hwanofi'-
sometimes
because
about
thou
one
a'se'ke""
silie"'e'"ha'tie\se',
tlicm goest
it
e"'sats'thake'
"That
said:
it
in appearance.
the
o ni
and
time
ionc'hni'kwa't
it is
no'k'
ne
e"
So,
(it is)
Very
the
tliou
for.
arrow.
Akwa'
ni'se^
self
so then
kaiefi'kwire'.
it
it
luuther
tomarily
thou her askedst
shooting,
to"'se'
ne
sa'sot'hfi'
lie
question
the
thy graud-
the
10
it
ne'
would be
good
iii'io't
the
^vhere
so
it is
satatsiVa'ni'.
ia*'
the
thou thyself didst
not,
make
11
'Far
he
takonkan'ereke'
I
said
thee should see.
e"
e"'s
thus
cus-
I'se'
wa'iii*
se
Thou
verily
indeed
she'rio'
ne
thou her
the
kheien"a".
14
This
ne'
the
my
niieri'ho'te"'
such her tale
is
dji'
where
iako"'thare'.
she
is
talking.
off-
wa"hi'
verily
Ta',
So,
spring.
~'
T;i',
neii
a're"
o'ia'.
.So.
now
again
other
tomarily
Ke""
customarily:
tha"tewakato""hwendjion'iu"
I it desire, (it is needful for me
didst kill
13
it
arily
e"'s:
thou go.
yonder
12
Not
there do
I'laee
She
e"s
custom-
Wa"i'ro"'
she thee would

order away.
la"
ia'ha'.se'
ki"
believe,
for.
aiesate'kwa''te\
to
non we
the
it
ne'
tii'hno""
and
thriiofithon'tate'
she it woukl consent
la
ne'
bow should
make for thee
she
liiother
aioian'ereke'
ennonnien
aiesa
it is.
tekano'"kwen"iake'
twoit earsof corn in luimber
tekonteroiT weks
white
(shriveling)
o'ne'"ste'
ne
corn
the
it
MOHAWK VKRSION
HEWITT]
801
must take away with thee. One of

in its milky state, but, as to the
Thou must take them with the(\ As to the one
other, it is luuture.
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.
AVhereupon he took them.
then."
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
These
eiu's (if .--weet i-nvu.
the ears
is
yet ripe:
iii>t
th(i\i
is
it
still
is tli( Great Turtle.

Then the young man departed.
So then when he had returned home in traveling, he would habituall\ run along the lake shore iind would say. eustomarily: "Let this
Hesaid: "People call me Maple Sprout
earth keep on growing."
wdio
lii'iu'e it
skano"'kwerr'iat
Ne'
ie"'se'shflwe".
The
thou
one
se'ko"'
teiotonnl's'o"",
ia''
ear of corn
it
not
it
lias ripenefl.
still
shalt take.
oko"'seron't!V
Jolva'sero'ta")"
ua"'
lie"',
tliat
The
that
one
il
ne'ne"
Ne'
hence then shalt
The
take
na"'
tlie
one
tliat
aii'l
e"ieientho''thtike*
one will use
it
that
the
one
that
(for jilantingi."
wa'hari"h5'kte""
it
Ko''.
"Here
N'ow
iotoiini's'o""
one
it is rijie
e'"8ateiie"'sthou thyself shalt

roast corn for
milky
"
ne'
(''"'ska'
ne'iit^"
one
the
tlmt
it
ka'ti"
dji'
nefi'
where
now
neiT
now
wa'hen'ro"":
he him told
E'tho'ne"
nefi'
wa'haie'na".
At that
time
now
he them
am
ttiok.
o'ui"
e'tho'ne"
nefi'
wa'ho'hro'ri"
also
at tliat
now
he him told
thy
wa'hen'ro"":
he
it
"
Ne"'
na"'
that
Hania"te""'kowa'
He
wadien'ro'"
he
ne'
e"'
the
said
it
iu'hono""'sote'
k(:'""i'ke"'.
Turtle Great
this
Ta',
e"tho'ne"
at that
So,
it is.
that
the
that
sa"ha'ten'ti"
time
he
ne'
the
.started
youiif;
10
again
raneke"''tero"".
he
one
ne'iie"
jtist his
neiT
now
na"'
is
lodge
stands
tliere
one
parent."
I"'
"1
said:
it
That
(>
heitsaicl:
time
ripe
so then
so then."
konien"'a'.""
i>J
At that
time
wa"ho"hro'ri'
'^
iotonni's'o'
E'tho'ne"
ka'ti"."
it is.
Nefi'
it is
all
it
e"-'ska'
<>ko""seron'ta"
iU\:we'ko"'
matter ended
''
the
the
ne"'."
na"'
to plant
ne'
and
it.
no'k"
lie"'.
thjit
no'k"
is,
ie"-ses'hawe".
the
that
tofi'te""
he
i'ke"".
iiiilkv is
it
11
man.
Ne'
ka'ti"
ne'
neiT
The
so then
the
iio\\-
ciiehe'sro"
tliere lie
nefi'
reaehed
wa''hi"
luiu
\'eril\
dji'
tt^diotii-
\\'here
Ii-
12
home
wen'rie".
travels.
kaniatarakta'tie"
it
niia'hatak'he".
e"'s
eustom
lake alongside of
u^t
he wottld run.
ra'to""
e"'s:
lieitsiiys
etistom-
"
lote'hia'ron'tie'
ne'
" Let
the
it
inerease in
ke""i'ke"this
it is
ioto"'hwefi'djiate",""
it
earth
(is)
present here."
.size
"This
is
13
arily:
jirily
the usual form of
ttie ne.\t iiriTediin,'
term.
nen'
now
tii'hno""',
and
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 themselves.
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
"Let
ran along:
lie
"Maple Sapling
earth increase in size" and:
tlic
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 âst it u|)ward. Customarily, many
will people habitually call
hundi-eds of living things, as
Oterontonni"a'
'AVa''ta"llnple
Siipling
It
made
'
so it is
distant
so thither
neiT
now
then
so
he does
it
he's
tarakta'tie'
dji'
alongside of
where
dji'
e"'s
where
ens-
niio're"
eiistomarily
new
it
e"'s
eustom-
onteroiitoiTni'.
it itself made into
arily
tree.
dji'
o'k'
nonka'ti'
e"'s
only
the side
eu.stomarily
niio're"
It
new
itself
it
e"
he"'s
there
eustom-
ho'ni"
and
it
lake
ne'
the
so it
happened,
nt^'
wif'ttV
ilie
maple
onterontoiiui'Ti'.
it made itself into
ratak'he':
"lote'hiarofi'tie'
al.so
(is)
kania-
na'a'we"',
arily
no'k"
Thus
thither he ran
.so
so tliitlier he ran
earth fonnd.
E'tho'
niia'hatak'he'
niia'hatak'he'
it is
ofito"'hwendjiori'nr,
a'se'
it
earth made,
itself
sapling it itself
small tree)
it
distant
it
(is)
where
so
onto"'hwendjion'nr,
a'se'
so it is
distant
of
ne'
the
oterontonni'Ti'
majile
ni'haier'dia"
ka'ti'
so
ka'ti"
so then
tumarily
made
Ne'
The
habitually."
there
wa"tsi'
ta'hnt)""'
and
ion'kiats."
me mime
e"
he ran
threw up,
as the handfuls he
they
(it itself
small tree)
niia'hatak'he'
niio're"
-*
many
small tree.
Ne'
e"'s
o'ui'
raton'ne'
ne'
The
custom-
also
he went
saying
the
arily
ne'
S the
o"'hwen'djia',"
ne'
earth."
the
it
neiT
now
he ran
Let
increase in
it
size
'Oterontormi''a'
ne'
o'ni"
also
tlie
It
ion'kiats."
one
saplini;
me
calls
habitually."
i)
Ta'.
e'tho'
So,
thus
nitioiera'to"'
it did l)v means
so
io"'h\vendjiiowa'n'ha"o"'
ne'
dji'
the
where
it
earth
became
ne'
large
the
of this
ni'io't
dji'
li_f
where
so
it is
Ta',
J--L
So,
tewakan'ere"
ne'
dji'
the
where
we
it
see
e'tho'ne'
ne'
noil'wa"
at that
the
this
ne'
dji'
the
where
niwato"'hwei'i'djiti'.
so
it
earth large
(is).
kontijio'o'ko""
wa'shakotiia'tonni-
they animals,
he theirbodies
time
lime
a'nio"'.
1-^
made
Ne'
ka'ti'
The
so
ne'
then
Oteroritorini"a'
the
It
o'"hwen'djia"
Sapling
it
arily
wa'tha'tca'na'kwe"
lo
he
it
14
no'k'
e'ncke"'
e'"s
ia'ho'ti".
and
high up
etlstomarily
there he it
threw.
handful picked up
tekon'nia'we'
e"'s
custom-
earth
plurally.
a'e're'"
they hundreds
in all
(are)
directions
wtl'kofititienoii'tie"
customthey went flying
e'"s
arily
dji'
where
E'so'
e"'s
Many custom"
ni'ko'"
so
it
numbers
arily
ia'ho'thither
MOHAWK VERSION
HEwiTTj
away
tli'w
dittcrcnt direction,-.,
in
to
coiitiiiui.'
your
lie
ye must yo
803
lie custoinarilx' said:
in t1oe]<s.""
of animals; for exanipk', that tliey should
Now.
"'riiis sliall
Wlirn ye wander from [ilaee to i)laee.

Thereupon a duty devolved u|ioii this species
conclitioii.
make
habitually
roosts.
of e<nirse. ilitiVrent animals were severally asked to volunteer
to aid
man.
to
"I.
it:
Whichever of them would ui\e ear to this, would sav

Thereupon they would custom-
think, will voluntei'r.""
saying" ""Well then, permit us to see in what w'ay

thou wilt act when thou protectest thy otispriny." The Real', thereNow then he acted so rudtdy that it was very
fore, volunteered.
arily ask him.
marvelousiy terrifying. The mannei' in which he would act uu'ly

would, I think, kill people. Thus, indeed, he exhii)ited to them
how he would defend liis oti'spriny. They said: ""Not at ;dl. we
thou volunteer."" Wlu'reupon. of course, others
thinlc. shouldst
Wa'heii'i'o""
tea"noii'tr.
Hi'
lie liaiirifiils
sai<l
il
e"'s:
'"E"',
c-nstum-
Thus.
threw.
te"tciatawenrie'"hake"
dji'
mi
llir
\\ ill
it
tttmi
tn
yi-
will irn
tlir
E"tho'ne"
,,"
in trrimi>s iburlii's
ali'iiit
ne'
lontiluiL'
br
e"tciermitio'kwaratie'seke".""
she will continuf In inivfl
wliLT<'
ne"io"to"''hake"
ui'se"
arily;
At that
^
~
tiiiK-
wa"onnateri"hwaierr"ha"se"
iion'we"
place
it
thfm
Nen'
e"ie"nct"kwa"r'ho"'seke".
one
roitsts will
wa"'hi"
Now
form.
veril\-
.shonwari'hwanofiton'nr
e"'s
customhe them duties assiirns l<i
lôntirio"o'ko""
ne'
<luty hfcami' fnr
(he
they animals
ne'
kontirio'o'ko""
l!ie
lie
to .io
custom-
he
lie Avoulil etinselit
arily
lo
E'tho'ne"
saitl
lliey
then
let
us see
tt)'
ne"te"'siere"
sntlnUlwilt
O'kwa'ri".
ki"'.
Bear.
he his matter aeted
it
A'sliakt)'ri(.i"
is friijhtfiil.
It
he his matter aeted ugly.
Xo\\
he will aet
ki"'
i'se'
I believe,
thou
il is
is
il
<iji'
nston-
lurlia'iere"
so he would
bein;^
wti'shakona'tofi'iia'se'
verih
they him showed
So,
Wa"honni'ro"":
They
nen'
now
pi
^^
aet
wa'"hi"
Ta'.
ff
teioteno"*hi-
nnirvelons,
where
he his youn^' will defend.
dij it."
that
time
man-
e""hatewiriike"'nha".
t<i
.\t
oh'kwe'
tlie
thon shouldst volunteer
E"tho'ne"
iseort'd
ne'
ne'
thi'r.sathonka'ria"ke".""
llloUWilt
the
believe.
NeiT
so
e"'.sate-
UOW"
ioiie"hjfi'kwu't,
wa"hateri"hwak'.sfrte".
ne"tha'iere"
n("'n'
stiek)
ki"'
one would
kill,
where
ne'
lln'
he volunteered
\'ery
u;rly,
iottc'ro'".
ishing.
dji'
e"'s:
enst<im-
wrrluithorika'ria"ke".
Akwa"'
wa"hateri"hwri'k.sa"te".
ani''to"'.
(J
it
believe.
where
wa"honni'ro""
h"W
thy younf< defend."
iu>\v
"
it.
arily:
wirake"'n]ia'.""
dji'
uill volunteer Io ilo
llieyitsai'l
rto
nt'iT
him asked
iakw titkat'ho"
ka'ti"
so
r-.
e"kathoilka'ria"ke".""
wa"honwari"hwanoii'to""se"
e"'s
jiisi
believe.
it is),
"^
ii.
ki"'
'I
(inl>
o'k"
arily
"To',
HoW
il
it
eustone
At that
time
"!"'
wa'hcn'ro"":
wa"hathon'tate"
e"'.s
other
On^'ka"
Who
shouhl volnnteer
arily
;>
o'k'
o'ia"
they animals
llie
a'hathoilkar'ia'ke".
ne'
o""'ka"
wht.(itis|
""la"'
"Xol.
said:
it
12
W'a'"hi"
o'iii"
o'k"
verily
oIIkt
only
"
it
is
13
14
"
304
IROQUOIAN COSMULOUY
[eth. axn. 21
offered themselves as volunteers.
Nevertheless, none were acceptabecause their methods of defending their offspring were terrible.
So one after another volunteered.
After a while the Pigeon said:
"It is time now, I think, that I should volunteer." Whereupon,
assuredly-, they said: "How then wilt thou do when thou protectest
l)le.
Then Pigeon Hew hither aiul thither,

Then sometimes it would again alight on a
bough of a tree. In a short time it would again tly. winging its waj'
from place to place, uttering cries. So then they said: "Now, this
will be suitable."
At the same time they had lying bv them a dish
containing bear's oil; they therein immersed Pigeon, and they said:
thy ott'spring?
Let us see."
uttering cries as
it
"So
fat shall thy offspring customarily be."
young
the
e^'s
la"'
ki"
again he volunteers.
Xut,
weiennatsa'ni'
(is)
it is
Ta',
e"
ka'ti"
wa"hr
So,
thus
so then
verily
o'k'
shothoiTkarifi'ko"*.
No'k'
ha'kare"
only
again he volunteers to
And
after a
do
"NeiT
ki"
"Xow,
said
e^kathonkar'ia'ke-."
I
I,
"To',
will volunteer to do
(score stick)."
alight.
dji'
nete"siere'
ne'
where
so thou wilt
act
the
E'tho'ne'
ne'
uefi'
now
At that
10
it
Sometimes
o'k'
11
okwini'ke"
sliennits-
again
shrub
(branch") on
again
e"'s
no'k"
it
1^
nei!'
ronnatek'sjlie"'
At that
time
now
they a vessel for

themselves have set
e''
ka'tf
sd tlien
they (m.)
ia'honwtVsko'
him
there they
it
would
''Neii'
ne'
"Now
that
said
o'kwa'ri"
it
ne'
ori'te',
the
it
pigeon.
ken'ie'
bear
it
nen'
now
oil
ta'hno""
and
it
said
^'E"
e's
ni'.se'
ne"ionare'se"hake^
ne'
'Thus
custom-
the
thou
so they will be fat
thi'
en'okoiT'a'."
(Ne'
kii'ti'
offspring."
(The
so then
kari'hon'ni'
ne'
reason
the
it
is
ori'te"
it
aotiwi'ra'
pigeon
their
oflf-
spring
14
it
im^mersed
wa'hofini'ro"':
they (m.
again
wa'honni'ro"':
E'tho'ne-
there
tonsaka'te^',
again
uttering cries.
contains
it
fly,
Nen'
Now
went about
arily
13
ha're^
and
ie"kaie'rite\"
it
flew about from

place to place
arily
io'thanVtie'se'.
i'kare'
it
a're'
custom-
only
In a short
will be correct
pigeon
nen'
now
again it flew from

place to place
it
wa'katie"so"'
ori'te'
the
time
Sewatie're"'
it
verily
let ns see it
time
q ,sakatie''so'"
wa"hi'
At that
time
iakwatkat'ho'
NiVhe'Tr
kwa're"\
would
E'tho'ne"
it
uttering cries.
pigeon
ka'tf
thou thy youns wilt

defend?
went about
ori'te'
it
so then
e"'satewinike"nha r"
io'tharatie"se\
neiT
now
time
it,
i"
"How,
they (m.) itsaid;
it
their
arily
other
5 wa'honni'ro"':
/-
roti-
correct
o'ia"
believe,
nen'
now
e'".s
custom-
defend.
wa'hen'ro"":
it
is.
so'dji'
because
would be
he his young would
tlie
it is
he
it
wa'hatewirrike"'nhii\
ne'
of acting
frightful
ni'io't
thakaie'rite"
believe,
manner
It is for this reason that
of the pigeon are as fat as a bear usually
shothoiikaria'ko"".
custoinarily
so
went.
niionare"se""
so they fat (are)
dji'
where
ni'io't
so
it is
e'"s
customarily
ne'
tlie
o'kwa'ri*
it
bear
io're'se"'.)
it is fat.)
sheithy
e"
thus
MOHAWK VKKSION
HEWITT]
Tawi'.skaro"'
'riiori'upon he
doiiiy.
But
this
eorrectly.
He
liodies.
it
was walchinn- what Sapling was

began to imitate him liy also makiiio- animal
worlv was too diffieult for him to allow his doing
time
this
Duriiit;-
305
failed to
when he had
Forsooth,
correctly the l)odies of
believe,
what we know
completed the liody of
So,
it
Hew.
flew without any objective
it
become
did not
it
it.
go, and now, I think,
it
succeeded in flying, but
it
animals
tiie
knew
the body of a liinl as he
finished its form, he let
And,
point.
make
He formed
just as they are.
as
Now
a bird.
then he had
So then, when
tiie bat.
he.
Sapling, had completed in their order the bodies of the marvelously
various kinds of animals, they began to wander over the face of the
earth here present.
Then,
was
Sapling
as
traveling
aliout
over
the
face
of
the
in
any
earth, he. aftei' a while, marveled greatly that he tH)uld not
Ne'
ka'ti"
ne'
Tawi'skaro"'
e"'
Thf
so then
(lie
Flint
(lee, Crystal)
there
tie'r"ha'
It
he
NeiT
Now
Oteroi)tonni''a".
ne'
the
is (li)ing
te'hakan'ere'
Sapling.
watched
it
tii'huo""'
and
ni'ha-
ne'
dji'
tliew
liere
sd
lie
wa'iii"
ta"hona'-
verilv
he him imitated
ke're"'
wa'haia'tonnia'nio"'
neii'
now
he (heir
(z.)
o'nf.
bodie.s plurally
Na"'
The
also.
"
made
wa'hono'ro"'se"
he
it
failed to
he
it
no'k"
that one
and
that
aonta'hoieri'to""hake"
do
ne"
should have done
ne'
dji'
the
where
nikofitiia"to'te''"se".
so their kinds of body
correctly
wa'haia'ton'nf
Tci'teiT'a'
he
Bird
dji'
where
nen'
now
body made
its
its
dji'
the
where
roterieii'tare'.
he it knows.
wa'ha"tka'we',
wa'haiti'tis'W
he
plurally.
ne'
body
he
it
nefi"
finished
To'ke"ske"
I be-
ia"
not,
ki"
I
it
tci'ten"a'
be-
O'k"
wa'tka'te"'.
was
it
Just
flew.
kf-""'
the
'-*
watka'te"".
be-
it
teiotorr'o"'.
Iiird
it
has become.
and
Ne'
Wil/'hi"
The
verily
..
*
wa-haia'tis'Yi"
he
its
body
finished'
non'wii'
ne'
this time
the
Ihe
no'k-
just thither it
went flying
it is
lieve,
ue'
flew.
thiiaka'tie'
here
successful
lieve,
ne'
so then
lieve,
on'to"'
ki"'
It is true,
ka'ti'
The
ki''
now,
let go,
Ne'
ueiT
now
tewaiente'ri"
we it know
iakoho""tariks
it
Oterontonni'"a'
ne'
the
If
again he
akwe'ko""
it
it
ka'ti
The
thevitcall.
saiias'Tf
Sapling
Ne'
konwii'iats.
bites one's ears

Oiat)
so then
wa'shakoia"he
all
made
10
linished
tonuia'uio""
kontirio'o'ko"'
ne'
their body
plurally
niiono^'hwt'-iidjia'ke'.
they lands (kinds) in imm-
NeiT
Now
ione'hra'kwa't
ne'
they animal (are)
the
the
it is
e'so'
manv
wonderful
11
wa'"hi'
wa'tkontawen'rie"
ne'
dji'
-.,;
verily
they traveled about
the
where
her (are.)
io"'hwendjia'te\
it
earth present
Ne'
ka'ti'
ne'
The
so then
the
dji'
where
13
(is).
()terontonni"a'
It
Sapling
io^'hwefidjia'te"
a'kare'
earth present
altera
time
it
21
KTH 03
is
-20
ne'
dji'
te'hotawen'rie"
ne'
the
where
he traveled
the
nen'
now
wa'hori'hwane'hra'ko'
ia"
be matter was astonished at
not
I*'
IROQUOIAN COSMOLOGY
306
[eth. a.vx. 21
still see the diflerent kinds of animals.

Thereupon he traveled
about over the face of the earth seeking for them. He also thought,
forsooth: "This is an astonishing matter; where, perhaps, have they
gone they, the animals whose bodies I have made? " So then, while
he went from place to place, and while ho was looking for the animals,
Near him a leaf made a noise, and looking thither
he was startled.
he was surprised to see a mouse peering up there among the leaves.
The mouse that he saw is called the Deer-mouse, and, of course, he had
intended to shoot it. but the Deer-mouse spoke to him, saj-ing: "'Do
thou not kill me. 1 will tell thee then where have gone those things
thou art seeking, the animals." So then in truth he resolved not to
kill it, and then he spoke and said: "Whither then have the animals
gone?" Thereupon the Deer-mouse said: "In that direction there is
place
thaonsa'ha'ke"'
ne'
again he them could
the
kan'eka'
1
anywhere
kontirio'o'ko"'.
they
see
wii'shakoia'ti'sake'.
Ne'
he traveled
he their bodies .sought
The
o'nf
ka"
iori'hwane'hra'kwa't.
matter astonishing
it it
niieione'non
o"''te'
perhaps
where
is,
kontirio'o'ko"'
ne'
they
the
(z.>
? '"
animals
"Ha'nio"
he
"Forsooth,
thought:
kheia"tis"o"'
ne'
just tliere they
the
their fanthr.
have gone
it is
verily
i're're':
also
to find.
wa"hf
Now
(are).
wa'thatawefi'rie'
NeiT
animals
(z.)
bodies have formed
Ne'
ka'tf
wa'^hf
ne'
dji'
te'hotaweiirie-
The
so then
verily
the
where
he went about
(are)?"
ha'tie'se'
ne'
dji'
traveling
the
where
shiiia'ti'saks
again he their
ne'
konti'rio'
wa'hatie're""
o'k'.
the
they animals
he was surprised
just,
bodies seeks to tind
Ke""'
b Here
wa'onera'tak'are'
noii'we'
e"
the place
there
it
leaf
made
a sound
are)
e"
iiVhatkiXt'ho"
wa'ha-
there
there he looked
he was
it is
tie're"'
o'k'
tcino'we'"
surprised
just
mouse
e"
onera"toko"'.
tontke'to'te"'
there
it
peeped up
kofiwa'iats
tshot'ho""
mouse
they
it
na"'
raweron'ne'
that
he had intended
call
ne'
tcino'we"'
the
mouse
kf
no'k'
e'"ha'iti'ke'
he it will shoot
and,
it
thence
wa''hi'
And
it
TsoDeer-
No'k'
saw.
tonta'tf
be-
among.
among)
leaves
wa'ha'ke"'.
he
one
leaf
it
(it
verily
ne'
tcino'we"'
the
mouse
si)oke (to
lieve.
him)
10
ne'
o'ni"
the
also
wa'kefi'ro'":
it it
"To"sa"
"Do
said:
do
ka''
11 where
he
it
neiT
now
thee will
ka'ti'
so then
tell
ne'
tcitl'ti'saks
ne'
kofitirio'o'ko"'."
there they
the
thou their bodies
the
they animals (are)."
true
kfi'tf
so then
said:
gone
thought
it
i;l''
not
neiT
now
thakri'io',
I it
should
kill,
"Ka"
ka'tf
niieione'noii
ne'
"Where
so then
just there they
the
wa'ken'ro"'
it it
seekest to find
wa're're'
he
said
ne'
the
Tsotshot'ho"'
l>eer
Mouse
tii'hno""'
and
koilti'rio'?"
they animals
have gone
it is
-|^_j^
kill.
niieione'non
wa'hen'ro"":
13
me
the place
To'ke^ske'
It is
thou
it
nofi'we'
liHve
12
E"ko""hro'ri"
takeri'io".
not
are?"
ta'hata'tr
'
he spoke
E'tho'ne'
.M that
time
tcino'we"':
"E"
uoii'we'
mouse:
"There
place
MOHAWK VERSION
HEWITT]
307
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
a range of great
used for the purpo.se of closing-
ha.s
up.
it
It
Tawi'skaro"" him-
is
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 opening 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,
self
assuredly, when 1 caused you to be alive, did 1 intend that ye

shoukl be imprisoned here^ Assuredly, I intended that ye should
roam from place to place over this earth, which

extant."
Thereupon they did in fact come
contiiuie to
caused to
l)e
There was
rumbling sound,
tiionontata'tie'
jast there it momi-
e"
itr<icklisl
tliere
forth.
gave forth sounds while
as their feet
otstefi'ra'
iotstehraka'ronte'-kowa'ne"',
it
have
rock eavern great
e'tho"
there
(is)
tain stand.s e.xtended
otsten'rako"'
it
iekonti'tero""
ie""'.sewe"
e"'satkilt'ho"
there thou
wilt arrive
thou wilt look
iotstefin'ika'ronte'
it
kt)ti'irho't<>"'
there tliey nhide
rook in
rock .avern
nt"'
nii
se".
To'ka"
nefi'
itiileeil.
If
now
kt"'"tsteni-owa'ne"-
there
it
kti'a'hoto""'kwe'".
Rao""hiV
ne'
Hehini.selt
the
one
ehw
used lo
it
it.
e"
there
ka"here"
e''
rock large
it
the
lisi
ihey are shut
lies
on
dji'
where
it
Tawi'skaro"'
Flint
(lee. Crystal)
no'k"
ro"sot'ha"
lie'
and
the
ne'
e"
the
thus
grand-
his
ni'hotiie'rt'""
so thev
it
did
mother
konti'rio'."
Ta',
they animals
So,
e'tho'ne'
at that
the
neiT
ncm
lime
e"
wa're'te".
there
thither he
To'ke"ske'
It is
ka'tf
so then
true
went.
e"
ke"tstenra"here"
there
one
it
roek plaeed on
kan'ho'to"".
it
dji'
noii'we'
dji'
where
plaee
where
Ta'.
e'tho'ne"
So.
at that lime
i(.
ta'hno""'
he
se"'
wtX'iu"
in-
verily
it
said:
tewake'ro'"
I
neiT
now
iotsteiiraka'ronte'
it
again he rock took
Hence do ye eome
ne'
dji'
the
where
u nitended
roek eavern
sa-he"tstenra"hra'ko"
"Tontasewaia'ke"'ne'
wa'heii'ro"':
and
nen'
now
off
la"
Not
it all.
kioirhe'to""
(isj
akwe'ko"-.
fort h
kent'ho'-ke""
thee eatised to
deed
here,
10
is it
lue
e'"senin-hoto""hake'
ye will remain
(e"sewiiirhoto"-'hake")."
.shut up.
ye will continue
about
e'tho'ne"
Wtike'ro""
I it
te"tciatawt'inrie'"hake'
lo travel
ne'
dji'
thi-
where
ne'
dji'
wii'tiononniaka're're'
ne'
dji'
nefi'
rtliere
their feet (hoofs) .sounded
the
where
now
it is
toritakoritiia'kt^""ne".
true
verily
'
neiT
now
to'ke"ske"
wa"hi'
nitended
wako"inverKljia'tate""."
it earlh made lo he present
at that time
the
ne'
they two shut
them up
(arel."
one closed
nin"ho'to""
This
is
So
12
Teio'to"'hare'nio'"
thence they came forth.
It
sound spread forth
tcotiiake"'o"'h;i'tie'.
again they were coming
forth.
"
Ta',
the usual form of the ne.xt preceding term.
13
Itt
IROQUOIAN COSMOLOGY
308
kept coming
they
So,
furth.
"What
Tiiwi'sliaro"' .said:
at
[eth. ann. 21
time,
this
thing, perhaps,
is
grandmother of
tlio
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'
So,
at that time
place
Tawi'skaro"'
ro'sot'ha'
Flint
his grand-
na'ho'te"'
o""te'
kind of thing
perhaps
niioteri'hwatie're"'
there
it
matter
is
"O"
wii'i'ro"':
phe
it
"What
said:
mother
{Ice, Crystal)
teio'to""hare',"
ke"'i'ke"'
being
present."
it soiinrl is
thi.'. it is
done
wa'honwe'"'ha'se'
She
him
it
ne'
ronwatere"a'
Tawi'skaro"'.
la"
ha're'kho'
her grandson
Flint.
Not
yet
the
said to
(Ice, Cry.stal.)
tethota'ti'
Tawi'skaro"'.
ne'
again he
the
noii'wa'
this
the
It
"Ori'hwi'io'
wa'i'ro"':
Thence again she
" It
.she said:
is
certain
talked
Oteronton'ni"iV
ne'
time
Tontaionta'ti'
Flint.
(Ice, Crystal.)
tallied
ia'hatsen'ri'
Sapling
there he
it
found
dji'
non'we'
where
place
niiethithere we
them have
shut
u'ho'to"'
ne'
konti'rio'.
Ne'
ka'tf
nakwa''
iokonta'tie''
up
the
they (are) animats.
The
so then
the very
at once
iet'ene'
dji'
non'we'
thither let
us two go
where
place
niiethin'ho'to"'."
there we them have
nakwa"
iokofita'tie'
at once
o'k'
e"
iti,'tiara"tate'.
Ne'
ka'tf
dji'
just
there
thither they two
The
so
then
where
the very
went running.
out,
ia'ha'newe'
to'ke"ske'
there they two

arrived
it is
sho'n'hoton'kvve"'
^10
nen'
now
At that time
shut up."
ia'niiake"'ta'tci',
thither they two went
nen'
y now
E'tho'ne'
ne'
he bad opened closed
ka'tf
so then
true
e"
i'rate'
he .stood
there
iotsteiii-aka'roiite',
the
it
rock cavern
(is),
Oterontoiini"a',
ne'
the
It
Sapling,
ne"
nakwa"
o'k'
he"
that
the very
just
yon-
place
der.
kontitakhenon'tie'
tha'tekaneii'res
11
there
its
e"
there
line
(is)
they were along nuining
long
ne'
konti'rio'.
Nakwa"
o'k'
The very
only
they animals
the
"(are).
12
ci-niia'takonta'tie'
they went without
toiisa'nitstefi'ra'kwe'
again they two stone took up
stopping
13
i-'i:
sa'nin'ho'to"'
again thev two
it
ne'
the
ia"
not
closed
tha"tetiotiiake""o"%
nakwtl"
then they had come out,
the very
i'ke"'
ne'
o'k'
he"
niiesalcon"hese'.
the
just
there
just there again they

live.
it is
kario'towa'ne"\se'
it
animal great
(are)
ne'
kil'ti'
the
so then
309
MOHAWK VERSION
HEWITT]
Sapling kept saying: " Do ye two not again ininiurc tliem." Nevertheless, Tawi'skaro"' and his grandiiiothcr just placed tli(U-eon other
>So tiien the kinds of animals that we know are only those
stones.
that
came out again.

it came to pass
-So then
that Sapling, as he traveled
from place to
shore of the lake. There, not far

himself a hridge of stone [ice]
for
making
away, he saw Tawi'skaro"',
Thereextended
far out on the water.
already
which
across the lake,
then,
working.
So
on
went
where
he
the
place
wcTit
to
upon Sapling
this
that
thou
is
what
"Tawi'skaro"',
said:
he
there,
when he arrived
place, went, after a while, along
"
art doing for thyself^
tlie
"I am making
a pathway
which
he was
for myself."
"
land
where
theie
is
a
direction
In
that
added:
ln-idge,
he
thi^
building
complete
my
soon
as
I
As
dispositions.
tierce
of
animals
great
dwell
And
Ne'ne'
He
replied, saying:
then, pointing in the direction toward
IRUQUOIAN COSMOLOGY
310
[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
mind
intention of thy
am
cease from what I
work
Assuredly the
that thou art doing.
He
not good.'"
is
"I will not

good that these great
replied, saying:
doing, for, of course,
it is
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
Thereupon Sapling turned back and reached dry land.
for himself.
He saw a bird sitting

So along the shore of the sea grew shrubs.
on a limb of one. The bird belonged to the class of birds that we
e"
noiTwe'
tkanak'ere'.
Kaweiini'io'
nefi'
there
place
there they
So soon as
now
konti'sero"he"'se'
they
fierce are
inliabit.
e"katha'his"a'
the
my road
e"
e"
neiT
now
ne'
complete
I shall
come
iie'ne'
the that
Ta',
present."
said to
e'tho'ne'
ne'
time
the
the
"Thou
Flint:
wii'iir
verily
teioian'ere'
good
it is
wa'hen'ro"':
ra'ko"
he
ti
It
it
shouldst
where
ni'sa'niko"'hro'te'.'"
so thy mind is shaped."
"la'''
thaka"tka''we,
dji'
"Not
said:
here
it is
Saplinj^
neiT
now
dji'
satie're"'.
where
thou art at
work.
cease from
(Ice, Crystal
Not
ke""
the
Oterontonni'a'
"A"sti"tka'we'
Tawi'skaro"":
ne'
ne'
they are about to

inhabit
jnan-beinR
at that
So,
him
la''
ionnakerat'he'
ofi'kwe'"
ne'
the
to eat
wa'hawe"'"ha''se'
it
earth stands
it
te"kontii:l'irik'seke'
come
io"'hwendjia'te'.'"
he
there
it is
thence they will habitually

cross the stream
thence they meat will habitually
is
that
path on along
it
e"tkontrwa'hrakhe'seke'
earth
tiio"'hwendjia'te''
thi'ke'"
will
it
o'hrrha'ke^sho""
thence they will continue to
it
there
reach
te"tkonne'thake'
there
ien'wawe'
there
I it
Tti'hari'hwa seHe replied
shotlld cease
dji'
na'ho'te"'
where
such kind of
thing
from
loian'ere'
nikatie"r''ha".
such
10
am doing.
this
kontirio'towa'ne""se'
they animals large (are)
it is
ne'
on'kwe'
ne'
ke""
e"ienak'ereke\"
the
man-being
(human)
the
here
they will continue
it is
to dwell."
O'ne"'
Now
meat
wa"hf
iti"
verily
not
is dry at
dry land)
iokwirartit'ie',
it brush grew
it
consented to
ne'
bird
a'ha"tksrwe'
the
he
it
It
ne'
would cease
from
Sapling
"
the
dji'
^vhere
nefi'
sa'hif'kete'
now
again he turned
back
ioiisa'rawe'.
tci'teiT'a'
ne'
Oterontorini"a'
the
wa'ha'ke"'
he
it
Ne'
The
there again
he arrived.
earth
(to
he
At that
time
ao"'hwendjiathen''ke'
it
teiiothontii'to"'
E'tho'ne"
rota'skonni'hii'tie'.
it bridge is making for
he
himself.
^^
verily
thence they will habitually come
..
lo
thoi'ke"'
w:l'"hi"
se"'
indeed
e"tkonti'wa'rakhe'seke"
to eat
I'j
good
It is
saw
so then
kaniatarsiktu'tie'
ne'
ka'ti'
the
it
lake
it
side of along
e" keiitskwa'iiere' okwira'ke'.

there
it it
sat
on
it
branch on.
along,
oThis refers to
human
beings, which,
it
was understood, were about
to inhabit the earth.
MOHAWK VERSION
HEWITT]
311
Sapling then said to tlie Blueshalt remove one bind leg

fi'oni it. and thou shalt hold it in thy mouth, and thou shalt go thither
Hard ]>y the place
to the verj- place where Tawi'skaro"' is working.
where he is working thou shalt alight, and thou shalt cry out." The
are acc-ustomed to call the bluehirds.
"Thou
bird:
bird replied, saying: "
Tlicreupon
Yo"
[very well]."
After a while
verily did seek for a cricket.
it
one, and killed
Thou
a cricket.
.shalt kill
it,
Then
too.
it
pulled out one of
it
found
hind legs and put
its
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""
The
where
such kind of
thing
Nefi'
lie'
Now
the
konwa'iats
one
it
ne'
Oterontoiini"a'
It
he
" Tarak'tarak
Bhiebird:
"Cricket
it
it
ta'hno""
ne'
Swiwi'-
the
Great
e"snitshota'ko'
and
wilt
thou
ne'
one
the
non'we"
ne'
place
the
e'sate'nhori'ta
thou
there thou shalt
ie""se'
there
there thou
shalt go
aktiVii'
nearby
he goes on working
ie""seiinitskwa'iv"".
there
he"
and
wa'hoio'ta'tie'
Flint
(Ice. Crystal
e"
no'k"
slialt hold in
tliy mouth
it
Tawi'skaro"'
"
wa
bird
said:
neiT
now
E'tho'ne"
At that
time
A'kare"
nefi'
Aftera
while
now
wa'o'rio'.
keiTro"':
it it
So
te"saiien're'te'."
ami
thou shalt .shout."
he
is
Tonta'ti"
It
spoke in
truly
WiVoia'tatsen'ri'
it
its
E'tho'ne'
body found
nen'
waoiti'ti'sake'
it its
body sought
tilMino"''
and
ne'
the
tje it."
to'ke"ske'
"^
roio"te'
dji'
where
"lo"'."
"
o
'-
dji'
where
reply
tci'ten"ti'
working
no'k'
sit.
thigh shalt
takeoff
its
kill
e""ska'
.,
(iruat Bluebird,
her said to
e^'seri'lo'
thou
Swiwi'ko'wa'.*
bird
w!Vre""ha'se'
Sapling
ko'wa":
tci"teii"a"
the
calls
ne'
tarak'tarak.
the
cricket,
wa'oie'na'
it it
scizi'd
wiVo'nitshota'ko'
ne'
the
(''"'sktV,
ni
'*
IROQUOIAN COSMOLOGY
312
[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"."
1
At that
time
he
Tawi'skaro"'
ne'
head raised
liis
the
Flint
(Ice, Crj-stal
ta'hno""
wa'hatka''tho"
and
be looked
wa'henno"'kets'ko'
neiT
now
E'tho'ne'
kwe''."
wa'ha'ke"'
he
it
saw
bird
ke"tskwa"here\
there
it sat.
wa'hatkat'ho"
Wa^'re're'
dji'
ni'io't
dji'
Ho thought
where
so it is
where
lie it
on'kwe"-ke"'"ha'
man-
looked at
had
been
it
being
io'hnitsa"nhon'te'
4:
thigh in
it
its
ta'hno""
nen'
now
mouth
e"'
tci'teiT'iV
ka'saka'ronte'
ne'
dji'
and
the
where
ne'
Tawi'skaro"'
tonta'hate"sta'tci'
Flint
thence he quickly
mouth
its
held.
onekwe"'sos'ko"'.
5
E'tho'ne'
wholly blood.
it is
'
At that
the
time
no'k'
6
shote'kwe"'.
haifl'takonta'tie'
his body did not
and
arose
(Ice, Crystal)
again he
niio'sno're'
Dji'
Where
fled.
so
it is
ne'
dji'
where
the
rapid
stop
ratak'he"
e"
he ran
thus
nitcio'sno're'
so again it
ne'
tcioteri'sioii'ha'tie'
again
is
disappeared
it
(came
rapid
the
hotaskonnilie it
bridge had
been making
to pieces)
onni'hatie'ne'.
8
for himself.
Ne'
ka'tf
wa''hi"
ne'
The
so then
verily
the
o'ne'ste'
white (shriveled)
corn
It
odor
(is)
great
Flint
his grand-
mother
na'ho'te"'
ne'
such kind of
thing
the
the
wa'hateue"'stofi'te"'.
he corn roasted.
o"te"se'rilre"'.
it
smelted
odor took on.
ka'tf
ne'
The
sothen
the
wai'ro"':
ta'hno"''
and
she
it
said:
'O"
ha're"
"What
again
Wa'honwe""hti"se'
rotes' koiiteT"
he
Sapling
She said
it roasts for
"To',
wa'i'ro"':
she
it
tiatke"'se'ra'
"Well,
said;
let
us two go to
see
there he has
Nen'
Xow
se"
it
to
him
so
it is
ne'
the
it
wa"hi'
tofitatite"st:i'tci"
no'k'
just
verily
they two quickly
and
arose
is,
dji'
where
o'k'
fire."
That
Ne'
(is it)
It
Flint
the
himself?"
thoteka'to"'.'"
1^
ne'
he him
gave
ka'ti"
Oteroiitoiini'Ti'
Tawi'skaro"'
ne'
14
it
tho'wi"
so then
wa'akos'ho'
she
his father
ne'
odor (is) pleasant
(Ice, Crystal)
ro'nf'ha'
Sapling
the
ka'sera'ko"*
it
Tawi'skaro"' ro'sot'ha'
12
13
It
tekofiteron'weks
Ka'serowa'ne"'
11
Otei'ontonni"a"
so fast as winter recedes, so rapidly the ice
on
rivers
and lakes disappears.
813
MOHAWK VERSION
tire, and they

two ran. They two arrived where he had kindled his
ear of sweet
an
himself
for
roustin-was
lie
that
two saw tliat it'was true
the grains,
on
stn-anis
in
it
from
issuing
was
fatness
Verily, the
corn.
the corn.
was
fat
so
left,
cob
was
the
only
until
grains
along the rows of
didst thou hring
"AVhence
said:
Tawi'skaro"'
of
The grandmother
He replied: -'My father gave it to me." She answered, saythis?"
dwell
dost even intend that the kinds of men who are to
just then
And
earth."
this
on
here
this,
as
pleasantly
here shall live as
them on the ear of corn
she took up a handful of ashes, and she cast
At once the fat of the corn ceased from issuing
that was roasting.
rebuked his grandfrom the roasting ear. But Sapling very severely
ear of corn'
mother for doing this. Whereupon he again took up the
Then he again set it to
the ashes that had fallen upon it.
"Thou
ing:
and wiped
off
te^hoiinara'ta'to"*.
two
tlu'v
la'ha'newe"
dji'
There they two
wluTc
mil.
there he has
ka'ti"
truly
SO then
Nakwii"
one"'sta'ke'
oil
it
nakwa"
neii'
ne'
ke""
the very
now
the
here
grain on
it
white
ear (of corn)
I,
shriveled
so
there
it
corn fat
Ta'hen'ro"':
He replied:
she
is)
it
He my
he
"Just
it in-
(many)
it
jtist
itear<:ifcorn
lies (;sleft)
" Ka"'
"Where
ni'sa"har'
his grand-
mother:
is it
didst bring''"
it
thence thou
she
Again thence she
it
said:
ne'
on'kwe'
ne'
so well they will live
the
man-being(s)
the
tendest
the
they will dwell in places
it
earth present
humans)
3^
SO
Ncn'
io"'hwen'djiate".
dji'
where
fi
sjioke
ne"iakoto'nha'reke'
ne'
wtVi'ro"'
Toiitaionta'ti"
gave to
me."
it
e"
e"ienakeren ioiT'hake"
ska'hra'ta'ie'"
rows has
thu
i''se're'
thou
so
ro'sot'ha':
lis)
" Akwa"
the
niio'nhonwa'ta
rakwa'wi'
father
iie'
they come forth
ne
said
Rake"ni''ha
"
tiiotiiake""'o"'
the
Wai'ro""
uiione"'stare"se"'
e"
one
it
io'hnawe"'tori'nio""
it streams flows down
kefi'ie'
The very
corn.
it
roasting
for himseit
o'ne"'ste'.
it
is
tekonteron'weks
ska' lira' 'tii'
rote'skofite"
he
two look wl
tht-y
firp
fire
arrived
to'ke"ske"
wa'hiatkat'ho'
thoteka'to";
Now
(is).
Iv
at
once
(as tribes)
o'se''hara"
wa'tewa'tcia'na'kwe"
she handful took np
ne'
ono"'kwe""rike'
<-ar (of
it
corn) on
ken'ie'
the
ashes
e''
Wii'tio'ia'ke"
ne'
there
she it cast
against
the
e''
rotes'konte",
there
he it is roasting
(z.
oils
keep com-
ne'
e"
the
there
ing forth
Oterontonni"a'
It
ione'hra'kwa't
akwa"
very
Sapling
nil
ro'sot'ha'
his gratid-
o'se"hara
it
la'honteri"siate"
It
ne'
the
ceased at once
ashes
dji'
wliere
10
for himself.
iotiiake""o"'ha'tie"
thev
it oil
it
where
it is
e lere
so she
it
did.
rotes'konte V
.\t
that time
ne'
and
the
it is
wa'shakori'hwas'te"
ne'
he her ehided
the
remarkable
E'tho'ne"
No'k'
roasting
for himself.
he
nen
tofisa'ra'kwe"
ne'
now
again he
took up
the
it
11
12
13
inother
o'ne'"ste"
it
corn
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
314
lEOQUOIAN COSMOLOGY
roast; but
was
it
possible for
ju.st
it
barely visible, so
little
Now
is
exude
to
it
now when one
fatness again, as
[ETH. ASX. 21
a .small amount of
oul^'
roasts ears for himself.
It
is
does the fatness exude.
the grandmother of Sapling fetched ripened corn that Sap-
ling had planted,
and she shelled
And now
mortar.
Then she poured

it pounded
it.
into a
it
she took the pestle and with
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"'
akwa"
a're'
again he it roasted
for himself
thus
thonsawefiieno'te"'
o'k'
only
again
e" ho'k" thoiisakakwe'ni'
very
put forth
it oil
aionte'skoii'te"'
one would roast it
akwa*'
ne'
very
as
just
much
(ne
noii'wiv
(the
this
O'k'
ne
just
the
the
as it
possible
so
thence
ne
roSot'ha'
At that time
the
his grand-
iae'ko'
thence she
mother
Oterontonnr'tV
it
it
she
wiV'hi'
Nefi'
Now
poured.
has matured
E'tho'ne'
itVe'sisa^tota'ko'
ka'nimortar
it
wa'et'he'te'
there she got the
verily
the
At that time
shelled.
it
ne'
com
it
wiVene"''.'staron'ko'
has planted.
iaoil'wero"'.
thither she
in
the
got
roient'he"\
he
Sapling
i.
iotene"\stLs"o"'
ne'
it
would
it oil
exude
E'tho'ne'
ka^'tako"'
the
it is
tawefiiano'te"
visible,
for one's self
It
ne'
ni'io't
dji'
wa'he'ne'ne'
it is
small
it is
where
time
osthon"ha'
was
she
it
pounded
pestle
wa'tiako'steri'"he"'
she made haste
''Akwa"
i''8e're'
"Very
thou desirest
Akwa"
!
e"'y
custom-
Very
no'
he"'s
custom-
one
ne'
where
ka'nika"tiV
no'k'
ho'nf
and
also
the
will habit-
it
Akao""ha
ne'
iakos"o"-.
.She herself
the
she them
wii'shakori'hwas'te"'
he her matter
wa''hi'
it
ro
said:
one bread will eat.
Thus
utterly
mortar
fin-
Ta'.
e'tho'ne"
So,
at that
ne'
a'.si'sa"/'
the
it
pestle."
it
rebuked
in
teioia'nere"
Oterontofini"a'
ne'
the
It
Sapling
time
ished.
12
she
ually do
arily
11
it
wa
and
the
one should stniggle
ne"ieier"hake'
so
ta'hno""
to'-ke"''
ne"tiakokwatsto'"'hake'
ne'
oii'kwe'.
the
how is it
so they will be living at ease
man-beings.
much
(humans)
dji'
aiero"'hia'ke"'tcr
ne'
e"iena'tarake\
E"
arily
Ki
wa'e'thc'te'
she it pounded
dji'
where
thu
ne'
dji'
the
\vhere
ne'
dji'
the
where
nae'iere'.
so she
it
did
wa'hen'ro"':
he
it
said:
"la"
xot
na''siere'."
1.3
verilv
it is
good
so thou
it
didst
do."
11
Ne'
ka'ti"
wa"hi"
ne'
The
so then
verily
the
Oterontorini''a"
It
Sapling
dji'
te'hotawen'rie'
where
he travels
MOHAWK VERSION
HEWITT]
that
So
bocanie dark.
it
to he a
315
nuised, saying: "'Why. this seems

thing that thus taltes place." There-
tlu-ii
lie
iiiarxt'loiis inattev. this
homeward. Arrived there, he found the sun in no

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
he rcturucil
uj)oii
2)hice wiiatsocver,
He
that place.
in
him
tlierefore sought
who would accompany
servants
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 themselves in the canoe, and they then of course began to paddle, directing
their course toward the place where the dawn shone forth, toward the
to fetch the sun.
wa'hatie're""
he was
.snrprisiMl
"A'nio"'
o'k"
neiT
mily
ii..\\
Ihriicr
it
saiifrteiTtr.
went Imck
niatrcr
wa're're":
e'tho'ne*
Si..
iit
tliat tinn-
In-
lluaif^ht;
na'a'we""."
dji'
w
woiKlt-rfiil
i.s
Ta'.
tjocame
dark,
it
iori'hwane'hra'kwii't
"Well.
h('
tfiiokara'^hwe".
ta-iv
s., it
E'tho'ne'
haiipv-ned."
.\t
la'sa'rtiwe'
ia"'
ka'ti'
Ican'eka"
ne'
There he arrived
hdi
-n ilieii
aiiywliere
the
nefi'
now
that time
kiira"'kwa".
it
sun.
(hdiiiei.
Tawi'sktiro""
(Ico
Flint
Crystal
E'tho'ne'
At
tliai
no'k'
ho'ni"
ne'
ro'sot'ha"
ia"'
ho"'
ne"'
ail.
aK..
ih.'
his Ki'aii.lnintlier
ii..t
t...i
111.-
neiT
now
ne'
time
the
wa'thatka'ton'nio"".
he liioked nhcint in
kan'eka".
anywher.-,
^^'ah;ltkat'ho"
He
dif-
ka'ti'
loi.ke.i.
then
si>
ferent ways.
tetio-shwat'he"
tliere
il
is
ni'io't
dji'
light
so
wh.'r.'
waiio"niko""rriieri'ta"ne"
he
Ta',
understood
it
e'tho'ne'
So,
at that
time
tetiawen'tote'.
n<''
there itday dawns.
the
it is
Neii'
e'tho'ne'
Xnw
at that
e''
non'we"
ieka'ie"'
ne'
there
the j.laee
there
the
nefi'
ne'
ii.iw-
the
it li.-^
wa"ha"nha'tserrs:'dce'
he
k;ira"'kwa'.
it
sun.
a'hon'ne'
ne'
ah.sistants soiiirht for
time
thi-yhinishoiild
tie-
aeeolnpany
a'horis;rh:itiko'"h;i"
they
slioul.l
Ko alter
iic'
k;ira"'kwa".
Takwa"a"'s;'rr
sun.
Spider
the
It
it
waiiathoiika'lie
volunteered,
again
ria'ke'.
no'k'
ha'i-e'
Tsoid'to",
ami
again
Beaver,
no'k"
hare"
ami
again
Tawi'ne".
no'k"
.-inii
Ta',
e'tho'ne'
So,
at that tiim-
(Jtt.T.
ha're'
Ta'ho'"tane'ke""
again
Hare,
wa'honthonion'ni".
nen'
now
they themselves
made
Ne'
ka'ti"
dji'
iieiT
The
so then
where
n.iw
wa"horitlK)riwis'"a"
they their
ka"hoiTwako""
w;i"hoilti't;"t".
ilhoatin
they .mbarke.1,
e"
-there
na"hatiie'ra'te"
thither they them.selves directed
dji'
where
l...at
neiT
now
noii'we"
theplaee
hnish.-.l
t;i"hno""'
and
10
e"tho'ne"
i)i''n'
at that tim.-
m.w
wa'"lii"
boat
it
all
they i.a.l.Ued
Ne'
The
11
akwe'ko""
wa'hati'kawe"
verily
tiiaweii'tote".
there it day dawn.s.
it
for.
Ivfi'ti'
.so
then
18
ne'
the
^'^
]H0QIK)1AN COSMOLOCSY
81(3
[KTH. ANN. 21
The trees stood tog'ether. und on their tops

then
Sapling
said: "Thou, Beaver, do thou cut down
Iiiy the sun.
80
tiie tree: and thou. Spider, shalt climl) the tree, and at the top of the
Then tiiou shalt descend, hanging by
tree Ihou shalt fasten thy cord.
place wliei'o lay the sun.
thy cord, until thou reachest the ground." And he said to Hare: 'As
Thou art assuredly
soon as the tree falls, thou unist seize the sun.
No matter how diffian adept at skulking through the underbrush.
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'
time
Ilii'i'i'
the
sun.
it
tli
tkawe'notc'
there it islnnd
stands
"ska"ne'
One (place Wn
kanV'kwtV.
ne'
'2
dji'
where
ne'
Iliev arrived
non'we'
dji'
where
dji'
the
where
it
karen'haken'iate'
tree stand
it
there
lies
ke'r''hi'to"'
ne'
ieka'ie"'
the place
it
tree top of
plurally
e"
3
there
ieka''hore'
ne'
upon
the
it it lies
"
wa'hcn'i'o"":
he
E'tho'ne"
ne'
Oterontonni"';!'
sun.
At that time
the
ItSapliiiK
it
I'se'
"Thou
it.said:
kar!i"kwa'.
ne'
Tsoni'to"
Ihc
Heaver
no'k"
e"'seron'tia'k(>',
thou
iii'se"
hut
tree shall cut
it
the
down,
TakwiViV'.sa'r
e"'serat'he"'
ne'
Spider
thoushaltclimbit
the
ne'
{'"tesne'reiike'
tliou .shalt
it
toil
the
No'k'
waîon'ro"':
9
he
it
" Kaweiini'io'
c"te.sati:V-
thence thou shalt

descend
thou thy body
111
10 re
so
it is
now
far
it
Ta"ho"'taue'ke"'
the
Hare
te"'se"kwe'
i'se'
tree shall fall
thou it shalt
pick up
tlion
it is
Seweien'te't
k:ira"kwa.
ne'
10
the
it
Thou
sun.
it
bushes among.
ina'n'rt
12
It
to'kiV
the
to'
ki''
wa'^hi"
no'
I be-
verilv
the
art alilo to
e""satkwaton"hwe"
thou shalt
flee in
the
so
it
land forbidding
(is)
o"*satkwaton''hwe'
thou shalt
flee in
ne'
zigzag linos
the
lieve,
it,
nofi'wiv-ke"''
nofi'wiV-ke"^'
aiesa'serC'so"'.
No'k'
ne'
one thee would
And
the
is it
Tawi'ne'
otter
ka'hoiiit
boat
pursue about.
we'itV
ni'se'
14
the
e"'sate'niko"'ra'ro"\
thou
it
wilt attend to.
To'kff
If
wiV'hr
verily
nen'
now
akwe'ko"
thnu
15
ne'
zigzag lines
na teiao'^hwendjianoii-
hnw
matters not
sakwe'niofi
this time
if
ne'
verily
thou
do
13
Wii'*hi"
Iawero"'h!i'tie"-
o'skawakon'''sho"
11
art skillful
ground on
ne'
sfiid to
it
shalt fasten
o^'hwendjia'ke'
e"karontie'n()'*'iio'
nefi'
" So soon as
said:
te"tesats'ne"'te'
where
he him
there
tree top of
it
wa'ba\ve"''ha'se'
And
wilt reach"
il
e"
karen'haki'iViate'
on
that time
.\t
.sa'se'riie'ke'
thy cord on
e"\sc'serji'ta no\"'
tree
E'tho'ne'
thy cord.
ne
8 again thou
it
.sa'se'riie'.
tic
tixniieii'to"'
karonta'ke'
thou
e"tciakwati't;V
again we shall
enjbark
iokontiVtie'
at itnce (it
follows)
e"'satt;Vkwa'te'
thou
it
wilt turn
ne
the
it
boat.'
it
all
MDHAWK
HEWITT]
All
out pieces from
biting-
Reaver, of r()urs(\ w()rk(Hl there,
to puss.
("line
tlu'ii.
tliis,
and
tree;
tlu'
317
VP:RSI()N
the tree top, and ha\iiio- reached the
SpidiM-, for
to}), lie
liis
part, ciiinbed to
then, verily, fastened his
Thereupon lu^ k't liiniself down, and again alighted on

So then, when thei-c was, of cour.se, little to cut, and the
the earth.
pro.spect was encouraging that it would be possible to fell the tree, then
cord about
it.
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 pursued 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'
Thus
ka'ti"
to'ke"ske"
so then
truly
so
it
wa'"hr
Tsoni'to"
na'a'we"'.
Hruver
hap-
nen'
now
\erily
e"'
tluTu
penc<I.
wa'hatekhwanion'ko'
wa"hoio"t;V
he worked
he
Takwa'a"sa'r
the
ia'harat'he"'
Spider
tliere lie
karonta'ke',
ne'
bit repeatedly
it
elimheil
ia'ha'rawe',
nen'
wa'4ii'
e"
there he arrived.
Now
verily
there
na',
ne"
ne'
lliat
the
the
one
that
it
wraF>ped
E'tho'ne'
neii'
tonta'hatia'ton'te',
sa'hara'ta'ne'
now
thence lie hi.s body

suspended,
again he reaehed
ka'tf
That
so then
wa'"hi"
verily
it is
very hopeful
nen'
e"
ho'k'
the
now
there
only
rao'seri'it^'.
the
his eord.
luîT
Spider
now
will be
it
wa"karontieno"''ne'.
it
tree
fell.
so
it is
it
ho
it
the
e'tho'ne'
tree will fall
teiinitak'hc'
tlioy
the
TaMio"'tane'ke"'
Hare
it
Nen'
se"
Now
indood
iio'k'
bnt
ho'ni'
also
wa'^hi'
o'k'
verily
no'
juRt
of
it
wa'hate'ko\
he
Nen'
his grand-
Nnw
iori.sa'ha"hawe'
hence he
tied,
wa'iii'
\va'honwa^8ere''so"\
verily
they him pursued from

place to place.
tka'hoiiwa'ie"',
there
it
boat
lies,
A'kare'
After a
nen'
now
e"
there
ro'sofbil'.
Ihe
nen'
now
it
bore
ne'
kaia''-
the
sun.
10
11
1-^
RotkwatonMiwe'tie'se'
He
fled in
devious courses
iti'hakontatie"te'
dii'
thither he went directly
where
'
time
ka'tr
mother.
Now
bush(es) among.
his body followed instantly
sun.
it
Nen'
o'8kawako"^'sho"\
the
ta'haia'takontatlieliei-
kara"kwa'.
Flint
(Ice. Crystal)
verily
ne/
so then
Hare
wa'^hr
kwtV.
ka'ti'
Truly
Ta'ho"'tane'ke""
Tawi'skaro"'
ne'
two ran
To'ke"ske'
eord pulled on.
it
the
the
the
time
ne'
ne'
t>
ne'
at that
At that time
took Up
nen'
now
ne'
narrow
E'tho'ne'
wa'tra'kwe'
tie"te'
*^
earth on.
na'teteioia'sa'
ta'ha'seriie'tati'roilto"".
he
o"'hwendjia'ke'.
possible
Tal<wa"a"sa'r
ne'
e"karontieno""ne'
e''wa'to"'
it
it
ne'
nen'
now
io'r'ha'ratste"
the
tree top of
it
At that time
Ne"'
ne'
and
karen'haken'iate'
ta'ha'hwan'rake'
he
no'k'
tree on,
it
1'3
nonthe
^"*
.side
.se"
wa"hr
ne'
indeed
verily
the
ronnatiiV'ke'
they others
ne'
the
1^
318
IROQUOIAN COSMOLOGY
[eth. ann.21
fiiend.s, were :i])o;ird the Ciinoe.

He eiuiie
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
indeed, the otbei>,
hi.s
thither on the liound,
They
Then a person struck

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 continue 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
talk.
him a
forliade bini, but he did not obey.
l)low with a paddle
roiiten'ro'
ieshatiia'ti'
they his friends

are
tliere
O'k'
boat
Just
it
in.
eihatak'he'
tliere
iokonta'tie'
At that time
at
once
Tawi'ne*
ne'
the
(it
he
wa"hr
sa'hati'kawe".
verily
again they paddled.
it
ka'ti'
ne'
dji'
neii'
shoti'hoiiwtikera'ne'
The
so then
the
where
now
again their boat
to'ke"ske'
dji'
ro'thara'tie\
truly
where
he kept on
said.
it is
floats
the
Tawi'ne',
along
Otter.
Roiiwanaiiris'thiV,
They him
ne'
turned back
again
Ne'
ia'ke"\
neiT
now
boat,
it
again he
sa'hata'kwii'te'
Otter
follows)
3 ka'honwe'iir.
ioiisa'-
he ran along
embarked
are
E'tho'ne'
hati'ta'.
embarked.
ka'hon'wako"'.
again they
no'k'
iii^'
and
forbade.
not
talking,
^
te'hothonta'to"*.
NeiT
()
he obeyed.
Now
e'tho'iie'
a'kawe'
.shuia'ta'
he one
time
at that
waiio'ie"He'
he him struck
paddle
it
person
where
nofi'wa'
present
time
o'k'
wa'hano"*bwar'ia''ke\
ra'saka'roiite'
his month (is)
dji'
he him
ne'
Tawi'ne'
e"
the
Otter
thvis
so
(The
where
ne'
reason
ra'.saka'ronte'
his month
dji'
it is
it is
the
iiien're'
one would
think
tetkriijVktei"ho"'.
one it had broken.
just
ni'io^t
tiiori"hwa
(Ne'
blow struck.
it
we'ne*
dji'
e"
where
there
Ni'haVihiots'liesVi*"
So his jaw (is) short
a'kawe'
krue'^"to'"
nonka'ti',
e'ta'ke'
ne'
lower
the
side of
it,
wats'to"'.)
-J
It IS
11
plain
one
struck
it
Ta', ne'
iâ'tf
wa"hr
ne'
the
so then
verily
the
So,
ni'Ti'
"la"
waiien'ro"':
12
he
It
said
"
aiewenniio"hake'
13
it
one
it
Not
one used
it.)
there again th( y

arrived
the"io'to""Mke'
e*',
thus it will continue to be
Ta'.
.sun."
it so,
it
the
ne'
the
kai'a''kwrr/'
the
Oteronton-
ciionsa'hon'newe' ne'
nen'
now
thus.
ne'
should control
paddle
It
Sapling
tcieia'ta'
one i)erson
ho'k'
E'tho'ne'
at that
only
nen'
now
time
sa'tewa'sen'no"'
14
jiiyt its
middle
ne'
dji'
the
where
karoiTiiiate**
it
skv
is
pres-
e"
there
iaîo'tr
ne'
he
the
it
threw
"ent
kara'''kw!i'
15
it
sun
ta'hno""'
and
wa^hen'ron':
he
it
said:
" E'tho'
"
There
dji'
where
karoiT'hiate''
it
sky is present
e^'
there
MOHAWK VERSION
;itt:tcli('(l.
He
and,
t)t'.sidos this,
thou shalt continuously journfy onward."
pointed thither, and said:
the deep [that
"The phue wheic
""
the west]' people will
is.
319
it
plunges
itself into
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 mankind 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'
wilt thou thy body attach
(as a fixture)
(immerses
Thither lie
pointed
immersed.
is
dji'
where
ne'
on'kwe'
the
man-heing
(human)
tontesathara'tate".
E"
thenee thou shalt raise
There
there
it
e's
noiTwe'
eus-
the y)lHee
ie""sats'no'"te'
there thou shalt
go
e"tioka'ra''hwe'
nefi'
now
it
shall
become
down
ne'
dji'
where
the
c"konwaia'tsheke%"
'
sun comes
out
it they call
liabitually,"'
shall
it
e" he"'s nonka'ti'
"there
eus-
side of
te"sake'to'te'
it
tomarily
nen'
now
takara'kwi'neke"'ne\
it
there thou shalt

peer over
Ta'.
sun has eome up.
ne'
the
e'tho'ne*
at that
."<o,
time
ni'se'
the
ni'io't
so
it
is
dji'
where
e"*.sateri'hon'take\
thou duty wilt have
it.
te".sshthou
thou
thyself.
" Kat'ke-
there
it)
say
wilt make
light
said:
dark
the side of
pointed
ia'tewat-
Dji'
Where
tkiir:i"kwi'neke"'s
nonka'ti')
dji'
(thither he
wathe^'tiike''
it
time
(iiiiia-'tcate"'
eiai'ro"'
one it will
wa"hi"
verily
Dji'
Where
present.
"
tomarily
that
.\t
io""hwefidiia'te'.
shall he eontin-
it
sets
where
it
E'tho'ne"
there thou shalt be
it
he
hahitually
ie'"sanofiwi're'te'.
just
wa'hen'ro"":
la'ha'tca'te"'
will they call
itself)
earth
and
e"koriwruats'heke'
tchot'ho''s
e"tiotkonta"kwe"'
o'k
tii'hno""
uous
e^'sa'tentionha'tie'."
thou shalt move al<.ing."
it
nen'
now
ne'
the
ne'
dji'
io"'hwendjia'te\"
Nen'
ta'hno""
wa'hen'ro"':
320
IROQUOIAN COSMOLOGY
[eth. asn. 21
and which his granclmother had also placed on the top of a standing
This, too, he threw up to the sky, sayino-; "The power of thjtree.
He
light at night shall be less.'"
added: '"At times they will see thee

it is gone.
Then
again, thou shalt every night increase in size from a small beginning.
Every night, then, thou shalt grow until the time comes when thou
hast completed thy growth.
So now, thus it shall be as to thy mode
Every night thy
in full.
size shall diminish until
Moreover he said: "Whenever mankind who shall

dwell here on earth mention thee, they will keep saying customarily:
'Our Grandmother, the luminary pertaining to the night.'"'
Then Sapling now formed the body of a man" and also that of a
of existence.''
woman
ke'rhi'te"
1
it
also
stands
ne"'
the
that
that
ia'ho'ti'
ne'
dji'
that
there he
the
wltere
it
threw
ne'
the
ni'se'
ne'
dji'
the
the
where
also
"It will be lacking
said:
it
the
that
" E'^tiioto'ktake'
wa'hen'ro"':
he
na"
ho'ni'
te"'se'shwathe'te"'
ue'
thou shalt canse
the
to
it
be
a'sontheiTne"."
nisht (time
it
in
'
light
AVa'hen'ro"":
He it said:
thee look atshall.
" Sewatie're""
e"kanri-no"'-hake'
"Sometimes
kan'ereke".
it
dji'
te"iesa-
the
where
one
ne'
dji'
ni-'sa'
the
where
thouart
smaller
iewa'ts'a*te'.
it is
ne'
e"tiiostho"o"'ha'tie'
it shall continue to grow
Every night (every night

in number)
large
E'tho'ne"
neii'
a're"
At that
time
now
again
shall all dis-
appear.
far
shall be full
ft
Niiii'tewa'soiita'ke"
niio're"
so
there
ent,
^ where
e'tho"
pres-
thou
dji'
iako'ha're',
karoiT'hiate',
it sliy is
lirother. Tawi'skaro"',
there she it fastened at the top,
e"'
there
one
ne"
one
f>
na"
o'ni"
tree
His younger
mankind].
[of the race of
niwa"a'
so
dji'
where
it is
small
in size
te^tesate'hia'ro"'
'
sewa'soiitats'ho"'
thence thou shalt
one
o'ni"
night apiece
it
also
grow larger
te"tesate'hia'ro""
"
grow
>-'
e"
ni'se'
thus
the
it
te"tkriie'ri"ne'
is dis-
it
tant
ne"io'to""hake'
so
it
thou
he
so it
larger
wa'hen'ro'":
10
niio're"
dji'
where
thence thou shalt
ne'
shall continue
to be
the
shall be correct
na"
ne"'
ne'
the
that
that
the
e"sesate'hia'ro"".
again thou shalt grow
dji'
e"sia'ta'teke'."'
Neii'
where
thou shalt exist."
Now
'ho'ko""
being
ka'tke'
i'se'
e"iesaua'to""
"The
whenever
thou
one thee shall
e"ieuak'ereke'
no'
the
pltirally
1-
heke'
e"'s
lethi'.sot'ha'
say
custom-
she our grand-
onkwe-
ne'
man(human)
the
Ne'
ka'ti"
The
.sothen
ron'kwe'
11
he man-being
(a
no'k'
but
ne'
a'sontbe''"kha'
the
nocturnal (it
night middle of the)
It
ho'nf
also
man)
it
ne'
Oteroiitonni'Ti'
the
io"'hwendjia'te'
dji'
where
the
mother
arily
-|^g
ne'
they will be
dwelling
Sapling
earth is present
neiT
now
is
e"ionto""one shall habitually
kara"kwa'."
it
luminary."
wa'hoia'ton'nia'
he his body made
ne'
te'hakan'ere"
ne'
ne'
ioii'kwe'.
E"
the
sheman-being.
There
he
it
looked at
(awoman)
a This incident
So
tii'hno""
and
designate
11
Ta',
to maturity.
" Ne'
said:
dji'
where
one
evidently taken from Genesis in the Christian Bible.
the
the
MOHAWK VERSION
him
Wrttchcil
321
80 then, when he had. of courso. paused them
thorp.
to
he plaeed them tooeth(n'.
live,
Then
was
it
upon a journey
that Sapling started
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
Thus
again their condition was unchanged; they slept habitually.
times
visited
tiiem:
he
then, in this manner matters stood the very few
Thereupon he
tlie condition was unchanged; they slept customarily.
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'
his
Tawi'skaro"".
Ne'
ka'ti'
Flint,
The
so then
ytmnger
wa"hr
ne
dji'
verily
the
where
neiT
now
brother
wa"shakao'n'hete'
them
lie
wa
Now
place
Oterontonni''a'
ne
"111
the
verily
he them placed.
one
in
(
Neil'
wa"shako"tero""
ska''n(
eanserl to live
sa*hatke"'se-
wa'ha'teii'ti"
again he went
he started
Saplintc
It
away
nio"'"ha
ni'io't
dji'
where
view
to
sn
ne
dji'
the
where
it is
wato"'hwen-
ros'a"ho"'
ne'
dji'
he things has
the
where
earth
it
is
linished
tlleni
nen
ejia'te".
Ne'
ka'ti"
ne
present.
The
so then
the
'otho'no""-ke""
something
niiiatie'r'"ha'
he
so
is it
is
doing
tonta'shakofitke"\se'ro'
now
where
again he
ne'
oii'kwe
the
man-being,
tlieiu
viewed in order
(human)
Ne'
The
nen'
now
dji'
kfi'ti*
where
so then
sa
rawe
again he
dji'
non'we*
where
place
ni'.shakotka'we"'
just he
them
left
arrived
iiV
ka'tr
othe'no'*"
toiatie^r'iifi
ne
not
so then
anything
they two were

"doing
the
WiVshakotkat'ho'
o'konly
he them looked
the
non'w*
ak'te"
roti'tas.
Ne'
the
they
The
nonka'ti'
the place
else-
at
ne
only
side of
slept.
niioil.sa're*.
Ne'
ka'ti"
ne
nen
a've'
sa'rawe'
the
now
again
again he
kato'ke""'
unchanged
ni'io't
so
roti'ta's.
they slept
it is
arrived
E-'
ka'ti"
so then
ni'io't
.'ô
it is
akvvu
kato'ke"
ko'k'ta'se"
them visited.
so
nonterats'te'
few
ni'io't
unchanged
it is
it is
rotl'tii's.
they slept
repeated
Ta'.
So.
wii'shakote'karota'ko'.
he them rib took out
one each
of.
nen'
now
ne'
wa'sha-
tlie
he
e'tho'ne"
nen
at that
now
11
12
time
habitually.
skat'sho""
10
habitually.
to'kiT'a'
very
went.
so then
Thus
he
just again
it
where
The
til'hno""
and
WiVthate'ni"
he them ex-
dji'
where 13
changed
sa'shakote'karo'te"".
again he
it
rib fixed
Nen'
wa"hi"
wa'shakote"niko""rri're"'
Xow
verily
he them watched
into them.
21
ETH (la
-21
wfi're're":
he
it
thought:
TROQUOIAN COSMOLOGY
322
[eth. a.vn. 21
what perhapî mij;ht now luippeii. Tt was thereforo not

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 mankind in their living; and they also started that matter for which in
of
thiiikini,'-
long before the
that matter for whicti reason

ar(^ provided
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
their kind their bodies
he
is
'O"
ci'
What
this
ke""
ne"ia'we"'?"
ne'
the
so
will
it
la"
ka'tf
Xot
so then
tekari"hwes
the
wa'e'ie'.
E'tho'ne"
WiVoiitkets'ko".
Nakwa"
she inan-lteing
she
she sat up.
The very
(woman)
awoke
At that
time
iakon'kwe'
neiT
ne'
ciieiiVtakonta'tie"
her body followed
along
niia"eiere'
just she
niia'tion'ni"
his body lay
extended
the
non'we
dji'
where
it
just
ron'kwe'
e"
ke""'
there
where
ni'hote'karota'kwe"'
raniVa'tfi'ke'
there he rib has removed
place
o'k-
he man-being
(man)
ne'
the
ne'
a long
matter
it is
happen?"
is it
his flauli
on
touched
wa'thonwanis'teka'te'
she him tickled
wa"hr
wa"hi',
E'tho'ne'
verilv.
At that
time
e"teri'hwii'ten'tr
verily
it
Wifha'ie".
one
jtist
it
Now
on'kwe'
ne'
has
dtlty
Neii'
he awoke.
now-
niiakoteri'^hwilte"
dji'
where
matter started
nen'
mun-
the
beings
ne'
iako'n'he'
no'k'
the
they live
and
na'ho'te"'
ho'nf
nen'
now
also
niia'taienta'''lvwe'"
such kind of
thing
just their bodies it are

designed for
roii'kwe'
9 he man-being
no'k'
i'ke"'
and
it is
ho'ni"
dji'
na'ho'te"'
such kind of
thing
tlie
dji'
ioii'kwe"
wheê
she man-being
Tawl'skaro"'
ka'ti'
o'nf
Flint
lice, Crystal)
so then
also
te'hokwe'nio""
11
he
is
causes
the
i'ke"'.
it is.
able
tc^
do
he
it
a'hona'ke'ranf
ne'
he him should
the
it
wa'ron'nf
made
ne'
ofikwe";
no'k"
the
man-being:
but
OteroiTtonni"';!'
ne'
the
It
dji'
Sapling
\vhere
imitate
ne"'
12
that
niioiikweto'te""
just kind of
one
man-
ne'
wa'ha's"a".
the
he
it
a'se'ke""
ne'
because
the
finished,
being
he him spoke to
"Satkat'ho"
Oterontonni"'a':
ne'
the
It
Sapling
"Do thou
at
se
14
indeed
o ni
also
the
I
ne
on'kwe'
the
man-being
(human)
-^"kon'ni
I it
will
make."
look
the
that
Flint
I
wa'hawe""ha'se"
13
ne
(woman)
(man)
10
kari'hon'ni"
it it
dji'
where
they matter started
where
ne'
also
wa'hiateri'hwa'ten'tia'te'
Ice,Crystjil)
wakkwe'nio""
I it
am
able to do
it
Ne'
The
ka'ti"
so then
ne'
the
323
MOHAWK VERSION
"I am able
liiin s:iv
nuid.'
form
to
what
formed
thhios ho
human
hfiiiK." he
>^:iw f'^'t
ho had formed woro not human l)einos at all. 'Phc^

[monst.M-s],
were possessed of luniian faces and the t)odics of otkon
"
is
assuredly
That
Saplino- spoke to him, sayinfr:
su))tly made otkon.
do
as
to
able
art not
the reason that I for])ade thee, for of course thou
am doing- continuallv. " Tawi'skaro"^ answered, saying: Thou
'
I myself
wilt nevertheless
'
that
tinually, because, indeed,
s(>e
after all do as thyself art doing conpossess as much power as thou hast."
.'an
time they two separated. And now. Sapling

Now.
He
the <'aith.
aoaiu traveled from place to piace on the surface of
then.
while,
a
After
w'ent to view things that he had completed.
he saw Tawi'sSapling promenaded along the shore of the Si'a. There
Verily, at
tliis
Oterontorini'Ti-
dji'
Sapling
whm-
It
wakkwe'nio-
ne'
on'kwe'
lit an. able to ,io
the
man-being
human
ro\sa"'o"'.
he them has
wa-hatkat'ho'
neiV
now
he
looked
it
e"kon'ni'
I it
ne'
the
on'kwe'
Ih.-
man-beinn
kfua tonta"ko".
wa'iii'
wa'haia
verily
he
its
oni'tat'ko""
subtly otkon
(ttis)
the
wa hen
'a'
h-
ro
ni
.
it.said:
finii^hfd.
"Ne'
wfi'-hi"
.The
verilv
kariiion'm-
dji'
the
where
not
se"
wiVhi
verily
t>
rautioii
tesakwe'nio"thou art able

(in
the
so thou
that
shouldst
ki-
wilt see
so
it
keep on doing."
"E"'sa-
wsi'hen'ro'":
Tawi'skaro"'
he
Flint
said
it
'Thou
(lee. Crystal)
e"kkwe'nr
dji'
where
wb.Te
ilo
answered
tkat'ho-
niwakiere"'ha'tie\"
dji'
i"'
the
the
thelieehe
verilv
ne'
it
ne'
tonta'hata'tf
wa'-hi"
Vow
nae"siere'
ne'iie"
to
it
NeiT
it
ne'
thee
indeed
ia"
ko"n-he'se"
eanses
it it
the
':,'--,
Sapling
It
.i
ne'
ka'rio'.
anuml,
Oterontonni
ne'
Ta'hata'ti'
He spoke
ti's'a'.
body
nen'
now
faeed therewith
is
animal,
therewith.
(malelioi
he
kako"'sonta-'ko""
ka'rio',
bodied
it is
it ,s
ne'
otkon
the
te'ke'"
just
ot'ko""
ne'
says
it
hon'kwe-
o'k"
nd
he
he maii-beinK
(man)
Th.that
tii'hno""
ra'to'"
the
not
make
ne'
ia"
will
Ne'ne"
finished.
Ht
e"
ne-kie're'
Ihn.s
.soitlshall
se"
indeed
shall be
I it
dr>
aldetoilo
think.
dji'
where
^
ni'saiere"'ha'tie"
so tliou art earrying
(111
dji'
ne'
i'se',
tlie
thou.
ne'
i'se"."
the
thou
Nen'
a're'
wsi'^hi'
ne'
Now
again
verily
the
it
a'irho"".
made
.severallv.
he is
walking.
my power
is
10
hirge
earth
is
tonsa'hiatekha"si
wa"hr
e"tho'ne'
-Vow
verily
at that
they two again
j.^^^^,
.separated.
Oterontonni"'a'
tonsa'hatawenrie"sa
ne'
he went traveling about
the
Sapling
Sa-hatke""senio"'-hir
ne'
dji'
niiio'sa
went
the
where
he things
"as
.^gain he
present.
.^
Nen'
It
i()"-hwendjia'te'.
where
i're".
.so
s.. it is
dji'
niwake'shatste""seiri
thus indeed
because
work
in'io't
where
iMiin
se"
e"
a'.se'ke""'
to .see the
things plurally
A'kan"
.\tter
ka'tf
ne'
then
the
so
Oterontnni"ir
U
kaniatarakta'tie'
Sapling
it
n
V^
13
e"
there
14
rata'tie'se'.
he stood about
hereand there.
15
lake along
time
E'thoThere
ka'tf
s,,
then
wil'ho'ke"'
he him saw
ne'
the
Tawi'skaro"'
Flint
(Ice.Orystal)
e"
there
IROQUOIAN COSMOLOGY
32-4
karo"' standing about in diflorcnt places.
who was
the body of a man-being
"What
arrived there, he said:
[eth. ann. 21
At
tho water's edge lay
When
as white as foam".
Sapling
thou art doing?''
this that
is
made
karo"" replied, saying: "Assuredly, I have
Tawi's-
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, sajîng: "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,
him
Whereupon
and also
let
Ne'
teio'hnekak'te' rofi'kwe'
dji'
1 The
where
it
walk.'"
there
dji'
ni'io't
ne'
so
the
it is
ne'
dji'
the
where
e"
neiT
now
Wtl'hen'ro"'
He it said
foam.
ia'rawe':
there
he
tliere
"O"'
ne'
"What
the
arrived
he
Flint
the
it
ni'hara'ke"'
there
he
so
is
white
ne'
Oteroiitonni''a'
the
It
ni'.satie'r"ha'?"
doing?"
so thou art
Sapling
TiX'hata'ti'
He answered
is it
" Wa'hiia'ton'ni'
wa'hen'ro"':
Tawi'skaro"'
ne'
4:
thou
extended,'
o'hwats'ta'.
it
body lay
his
beinjf
2 where
e"
raisi'tioii'ni',
e''
he man-
water's edge at
Do
"Come!
Flint said:
"
said
his
bodv made
w;i''hi'
ne'
verilv
the
(Ice, Crystal)
ron'kwe'.
*^
raia'tion'nf
Ke'"i'ke'"'
he man-being.
This
body
ia'to'te""
dji'
kind of
where
the
body
sheia'tis"o"'.
e"
niwake'shatste"".sera'
thus
so
my power is
ni'se'
dji'
where
large
dji'
ni'ha-
where
so he his
thee told
ni'io't.
Nen'
Now
the
so
wa"hi'
Ko"''hro'ri'
thou his body

hast made.
the
it is
it is fine-
looking
ne'
thou
dji'
7 where
so
so
lies,
ni'io't
iii'.se'
niiora'se'
se/^'ha'
more
he an extended
it is
it is.
verily
ta'hno""
and
thou
se'^'ha"
more
niwake'shatste""sera'
nofi'we*
o'ni'
i'si'
also
beyond
place
so
my power is large
ni'se'
dji'
where
the
thou
so
wa"hi'
Satkat'ho"
ni'io't.
Do thou look
it is.
kara'ke""
verilv
it (is)
ne'
white
ni'haia'to'te""
dji'
such his body kind
the
where
of (is)
10
sheia'tis'"o"'."
ni'io't
ni'se'
the
so
thou
it is
thou
12
he
body.
Oterontonni"'a'
ne'
the
It
Sapling
hast finished."
it
wa"hi'
"To'ke"ske',
wa-'hen'ro"':
11
hi.s
Ta'hata'ti"
He replied
"Truly.
said
To',
ka'ti'
Well,
so then
verily
tekkan'erak
let
me
look on
ne'
dji'
na'ho'te"'
the
where
such kind of
thing
ratoria'neron'ko'
let him make move-
nen'
now
ta'hno""
and
.sil'to'".
thou
it
sayest.
a'hatlet
ments
13
kets'ko'.
him arise.
To',
Well.
a'ha'tiVne
let
him
no'k*"
ho'nr
and
also
a'ha^tefi'tr/'
let him walk."
Ta',
So.
stand up
14
e'tho'no"
ne'
Tawi'skaro"'
at that
the
Flint
{Ice, Crystal)
time
wa'hen'ro"':
he
it
said
''Haif,
"
Come.
.satkets'koS"
do thou
arise."
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
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
Is it only this, that he shall always lie here?
here, having no life?
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
arise."
la"
othe'no"'
Not
anything
te'hotoria"nero"'
ht*
ne'
moved
himself
Nen'
Now
raia'tioii'ni'.
the
body
liis
lits
wa'^hf
1
verily
extended.
Tawi'skaro""
ne'
Flint
the
lee. Crvsliil
dji'
o'k"
na'tethoie're"'
where
just
so
to
life.
he should
at that
he should eome
tin
a'hatkets'ko'.
e'tho'ne"
a'hato'n"hete\
ne'
he did everything?
Nakvva"'
dji'
o'k'
The very
where
just
nrise.
na'tethori'hwaiera'to""
he did
all
mtiniier of things
time
wa'hono'ro"'se
no'k'
and
he
it
the
would
it
think,
Oterontofini"iV
It
litV fur
(.'ume to
At that
him.
tinu-
wa"hr
"Ne"'
wa'heii'ro"':
That
Sapling
cika'to"".
where I keep
verily
one
e"
tesakwe'nio"'
verily
thus
thou art able
the
to d.) it
"What kind
nofi'wa
this
of
it
so
lives.
Ne'
o'k^-ke"'
ne'
only
the
is it
se"
Not,
in-
He
e"
tiiot'ko"
iilwavs
it
said
6
:
raijrtion'nr
iiV
he his body
lies extended
not
here
it is
The
LV
deed,
it is."
ne
the
use
tero'n^he\
the
Wa'hen'ro"":
ni'io't."
ni"'
will be of
thing
he
dji'
("'"wate's'te
time
iie'
saying,
wa"hi"
"Na-ho'te""
E'tho'ne'
ii'hotonii(^/to"\
ne'
failed to do.
e"'hairrtion'nike'
there
his l)ody will lie
extended ever?
wa
Ne'
The
konia'ris'thjV
ni
verily
If
It
causes
thee chide
custom-
ne'
dji'
the
where
na'ho'te"'
what kind
thou didst see
I it
wa"hr
se/',
JTideeii.
made
So,
thou art able 1o
se
thou
wa""!!!'
ne'
at that
verily
the
it
dji'
Tawi',skaro"'
wa'ben'ro"'
he
Flint
(Ice, Crystal)
it
said
tco'n''het/'
To'ke"ske'
kfi'tr
ne'
do thou cause
Trulv
so then
the
to.
Not
where
e"
consented
la'',
thou itmadest.
thou it
shouldstdo
so
there
wa'hathon'tate\
wa'soil'nr.
naa^sie've'
it
e'tho'ne'
it
be
ne'
re
itKain
the
time
I
lia
and
tesakwe'nio"'
verily
do
Ta',
no K
wa'kon'nr
wa'satkat'ho'
of thing
arily
10
nikatie^r'ha'.-'
so
' "
do things."
To',
"Wei].
11
ka'ti'
sotlien
12
Oteroiitonni'Tr
It
Sapling
1.3
to live."
E''
ka'ti'
niia'ba'n^'
dji'
There
so then
so thither
where
he went
raiation'nr
ta'hno""
body lay
extended
and
his
326
IROQUOIAN COSMOLOGY
[eth. ann. 21
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 prepai'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
lay, unci bent
opposite directions: or
in
it
may
be that
a better explanation to
it is
say that in the middle of the river there was a division, each side going
contrary to that of the opposite side, because Sapling
in a direction
had intended that mankind should not have,

while
difilcult labor
hero lie bent

forward.
tfrhaton'ri'
once
thence he
breathed
(it
follows)
nose in
liis
iokoiitil'tie"
at
ko',
ne'
arise,
the
e"
ra nio^'sa'ko'"'
ia thatsa'kete"
t
o'nf
ne'
o'nf
ne'
he
breathed
the
also
the
thitlier
Wa'heiTro"':
wa'hato'n'hete'.
He
life.
tes'tii'ne'
ne'
o'ni'
ne'
do thou
the
al.so
the
ai.'io
for
If,
irrhatoiTrf
there
he came to
said
it
io""hweiidjia'te'."
dji'
earth
it
is
lon'kwe'
o'nf
o'k'
She man-
als*^
just
present."
Ne'
ia'tofi'ni".
her body.
thou keep traveling

about
tin
ska"ne'
in
It
shako-
dji'
where
one
made
he
place
Oteroiitonni'Ti'
the
"Do thou
tesatawenric"hake'
being.
"Satkets'-
stand
4 where
any
any reason, a
as a usual thing,
should be traveling.
the\'
shakaon'he'to"'.
tetcia'ro"'
Sapling
he them caused
both
to
live.
()
Ne'
Tawi'skaro"'
o'tiake"
shohetke""to"\
shori"sio"-
ne'
The
Flint
(lee. Crystal)
some
he spoiled them
again.
he disarranged
the
(things)
rokwfita'kwe"'
mVho'te"'
7
ne'
dji'
the
where
kaqhio"^hate'nio"".
it
river present in
several places,
10
he rivers
made
the
it
It
ne'
te""s
ne'
the
or
the
no'k
ke""'
ki"
ka'ie"'
and
here
I believe,
it lies
two
the
tetcia'ro"'
they two
e're"'
l)oth
where
Sapling
it is.
aetewr'n'ro"'
we should say
ne'
comprehensible
join,
It
else-
it
river
middle
teio'hneke"'hawi"to'.
two
in
it
current flow, either
of
dji'
aetewe
se-'-ha'
more
sa'tekaqhio"'hi"he"'
tekiathey
it
a'se'ke""
ne'
because
the
an opposite course.
rawe'ro"'
ia"
the/'iakoro"'hiaken"hake'
ne'
he
not
they will be greatly distressed
the
it
intended
on'kwe'
dji'
te"iakotawenrie"'hake\
To'ka'
otlie'no"'
man-beings
where
they will keep on traveling
If
anything
(human)
is it
where
Sapling
either it has two currents bearing in an opposite direction.
it is
time
Oteroiitonnr'a'
teio'hneke"'hawi"to"'.
Oterontonni'Ti'
14
ne'
because
should
tek'he"",
13
a'se'ke""
has two currents either flowing in an opposite direction
several
io'niko"iiraien'ta't
12
thi.s
wen'ro"'
say
11
nofi'wa -ke"^
The
Sapling.
teio^hneke"'to""kwe"^
roqhio"''h(>nnia'nio"'
It
tlie
order
of things
Ne'
Oteroiitonni"a'.
ne'
he has put in
such kind
dji'
where
about.
e'^kari*"it it
will
MDHAWK VEKSION
HEWITT]
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 Saplino- 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 mountains; 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"
causf
one stream will

descend
anything
it
it is
neiT
wa'"hi"
ni'W
verily
ditlicnlt
ne'
o'k"
the
only
t^"io"'hnawe""te\
one
ne'
aorisaio"''kete"
ne'
one should return

again
the
ki"'
I
uionti'ta'
if
wa/'hi"
only
verily
it
ne'
dji'
<>'k'
thither one his boat
where
onl\
verily
ka'hoii'wako
1
'
boat in
it
one will be necessary
for
na'kaqhio"'ha'ti
e're'"
other
the
think
niie"ie'hon'iontie"
wa'iii'
believe,
I
te"iakoto'"hwen'djio"se'
to'ka
o'k"
ki"'
not.
the
hiinself
sIiouUl embark
And
ia"'
ne'
one
No'k'
current
will descend.
it
the
bout on
it
tewen'to're"
othe'no""
ka'honweia'ke"
such
river side of
it
(side)
niio'sno're"
so
it is
neiT
now
ne'
the
rapiti
taiofito"'hetste'
one
it
will puss
will steer
tekia'hnekak'he""
dji'
neiT,
they two waters join
where
now,
ki",
wa'in"
o'k"
only
e"sewa"kete'
verily
it
io'hnawe"'to"'ha'tie"
it is going down stream
one's boat.
C)terontonni"'a"
ne'
the
It
Sapling
e"'
thus
a're\
Ta',
ne'
rawe'ro'"
again.
So.
the
he it intended
ne"' watie.se ""hake'

some one will be con-
on'kwe'
ne'
man-being(s)
[he
ne'
tlie
tented
kaqhio'"'hako""
it
river in
dji'
te"iakotawr'nrie'"hiike".
No'k'
ne'
where
one will be habitually
And
the
again he
it
Now
Tawi'skaro""
Flint
ne'
10
Tawi'skaro"" ke"'i'ke"'
the
Flint
(Ice. Crystal)
teiotste""re'nio"''
large (are)
1*
(Ice. Crystal)
again he it disarranged.
and
wa'ue'''se'
it
shori"sio"".
spoiled,
ta'hno""'
Neil'
= humans)
traveling.
sho'hetke""to"",
again
beli<'ve,
ako'hofiwe'itV,
ne'
the
will ^'o l)ack
this
it is
iononte'nio"'
it
nionu-
plurally
o'nf,
rao""h;V
e"
also,
be him-
thvis
rock stands high
iononto
nnaintain standi
it
plurally
Ne'
oii'kwe'
e"ienakerenion'"hake'
The
man-being(s)
they will be dNvelling in
(human)
diverse places
\\
tain
ni'hoie're"'.
sohehasdonc
self
12
it.
e"iakotswatani'iieke'
it
them
will
keep
dji'
where 13
troubling
te"iakotawenrie"'hiike'.
be traveling
about.
tliey will
-i
j_
"
328
IROQUOIAN COSMOLOGY
Now, moreover,
[eth. ann.21
and also Tawl'.skaro"' dwelt together
Sajjling-
in
one
lodge, each occupying one side of the fire opposite to that of the other.
when they two had returned to al)ide in the lodge,

him what object he
It was then, verily, usual
that Tawi'skaro"' kept questioning Sapling, asking
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.)
feared,
'
Nen'
tahno""'
ne'
Now
ami
the
Oterontonni"a'
It
no'k
ho'ni'
nnd
Sapling
Tawi'skaro"'
ne'
the
also
Flint
(Ice. Crystal)
skauo"'.sa"ne'
-
one
it
liouse in
Ne'
ka'tl"
3 The
.so
nl'tero"',
te'hotitcie"honte'
there they
t wo abide,
they are on opposite

side.s of the lire
wa'"hi'
e"'s
ne'
verily
oustom-
the
then
nen'
now
nen'
now
sni'tero"'
again they
twoabide
wa"hi'
ne'
verily
the
the
Sapling,
It
"O"
"
it
says;
What
ne'ne'
he
it
the that
fears
house in
rori'hwanoiiton'ni'
he"'s
na'ho'te"'
kind of
thing
rao""ha'
ne'
he him-
the
self
AVa'heii'ro"'
He it said
a'ho'rio".'"
it him would
quick
it is
it
arily
io'sno're'
kano""sako'"
custom-
(is it)
ratsa'ni'se'
have between them.)
he him questions asks
Flint
(Ice. Crystal
ra'to"':
fire
ieshoti'ie"'
Tawi'skaro"'
he
Oterontoiini"a',
ne'
e's
eustoniarily
(they
there again they

have entered
arily
{te'hotitcie"'harets'to"').
ne'
the
kill.''
Oterontonni"a':
*
O'sa'kenta'ke'
"
" It
It Sapling:
iotoii'ni"
marsh land on
iako'hre'na's
o''horite'
it weed
grows
it
it
one
cuts.
(a .sedge)
i'ke're'
believe,
Thoi'ke"'
koiiwa'iats
e"'s.
they it call
usually
custom-
aoiik"hrene',
A
^
it me would
That
o'"honte"
it is
strike
i'ke're'
and
Tontfi'heii'ro"'
He .spoke in
iataoiitiak'te'
ne'
would break
in two
the
think
it
the
Flint:
(Ice. Crystal)
te'shetsha'ni'se'?"
-^-^
thou
it df)st
Tawi'skaro"':
ne'
reply
aie'ie"'te'
one it should
on
arily.
tJi'hno""'
cut.
kiata'ke'
my body
weed
it
He spoke
othe'no"'
anything
is it
my body on."
ne'
the
o'itl'
other
it is
Toiita'hata'tl'
fear?"
"Ia"-ke"'
"Not
kiti'tii'ke'."
Oterontonni"a'
ne'
the
in
It
wa'heiTro"':
Sapling
heitsaid:
reply
^^
"Ono'ta'
"
"It flag
otcawe""sa'
its
spike
ne'
e"'s
the
custom-
(cattail)
.^
^'-'
aioiikie""te'
one me would
i'ke're'
I
think
na'ho'te"'
such kind of
thing
it
kia'ta'ke'."
my
body on."
the
that
kill
(Ke"'i'ke"'
(This
ne'ne'
me would
arily
it is
teiori"hwake'
two matter(s)
in
ne'
the
dji'
where
number
strike
...
aonkeri'io"
wa'hefi'ro""
heitsaid
ne'
the
Oterontoiini'Tr
It
Sapling
ro'ni''ha'
his father
ro'hro'ri'
he it him
has told
MOHAWK VERSION
329
that time Saplincr said: "
At
"Yellow
skuro"' said:
when
do think of
What thing then dost thou fearr' Tawiami also the horns of a deer. I suppose,
that I siioukl perhaps die at once should one
flint,
it,
strike nie with either."
So after that when Saplinij traveled,
he saw a stone of the yellow

up and placi" it hiiih on some
horn, he would ))ick it up and
chert kind, he would customarily pick
if
it
and also, if he saw a deer's

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
Sapling occupied the side which had the
the other side was greater.
greater and Tawi'skaro"' the side wiiich had the lesser height. Then it
object,
ne'ne'
a'heii'ro""
e"'
ciiaiiakwat'ho'
dji'
thono"''sote'
ne'
tin-
he should
there
he visited there
where
say
there his house

stands
tlie
that
E'tho'ne'
ro'ni''hsi'.)
Oterontonni'Ti'
ne'
the
At that
hi^ father.)
wa'hcn'ro"":
"O"
ka'ti'
lioitsaiil;
VVIint
so then
Sapling
It
tiim-
"
thou
'*
.setsha'ni'se'
kiml of
thing
Ilic
thou
Okaraken'ni'
is it
nfiiao'te"'
ni'so'
fearest?"
it
onen'ifi'
" It white-grained
it
Wii'hen'ro"'
He it said
'i
ait;aiii
again
aiirl
thf
Flint:
lice, Crystiil)
it
ona'kara
o'ksennonto""'
ha're'
iio'k'
rock
Tawi'skaro"":
ne'
deer
its
horn
(yelldw ehert
e"'s
iie'
ion'kie"-tc'
custom-
the
one me
would strikf
i'kt^'ro'
think
arily
Ta',
ne'
c'tho'iie'
at that
So.
iaki'he'iiVte'
I wouhi die at
te'hotawefi'rie
dji'
once
when'
tlu-
>""te'."
I>erhaps."
Oterofini'Ti'
It Saphug
ne'
traveled
lie
tile
to'ka'
t!
if
time
Ranen
wa'hatkat'ho'
he
saw
it
it
ne
laie
stone
ckaraken'ni'
the
lies
it
wa^'tra^kwe'
he
white-grained
up
wa'ha're""
he
higli
it
no
no'k'
and
iilaeed
Iilaeed
ne
ni
it
omarily
ona'kani'
o'skefjnoiito"
the
also
eus-
up
(flint)
e'neke"'
e"'s
pielied
it
deer
its
horn
up
ne'
wa'hatk.at'ho"
he
the
it
e'neke
wa"'trri'kwe"
he
saw-
it
up
pieked
itrha're"'.
he it jilaced
higii
up
Ta'
a
ne
the
kfi'tr
then
<o
ne'ne'
Wii"hi'
êriiy
a're'
iesho'ti'.
again
the
there again
they are together.
that
rotino"''sote"
dji'
where
na"teio'nho""tes'a"'
their lodge
its
up.
side
is
no'k'
low
and
ho""tes
is tall
ne'
ska'ti
one side
there
na'
ne".
Dji'
that
the
Wliere
ka
so
ti
then
ne
the
that.
noilka'ti'
ne
the side
the
of
Flint
(lee. Cry.stal)
dji'
where
nonka'ti"
the
Oterontonni''a''
It
SapliUK
ne'
the
nonka'ti"
.side
the side
of
it
ne'
the
siile
of
it
Tawi'skaro"'
10
file
it
teio'nits
side
11
.if it
(high)
e"'
<
of
Ih
stands
ne
Ska'ti
me side
teio'nho""'t(\s
its
side
e"'s
ren'tero"
no'k'
ne
eustoniarilv
he ahides
and
the
na"teio'nho"'tes"a"
its
12
is tall
it
side
is
low
n:i
ne
13
.
that
the
one
that.
14
330
Sapling increased the intensity of the fire liy putting hiekoiy

Then, assuredly, it beciune a ht)t fire, and then, assuredly,
w;is that
on
harlv
[eth. ann. 21
it.
the legs of Tawi'skaro"' began to chip and flake off from the intense heat
Then, of course, Tawi'skaro"' said: " Thou hast made too

great a
Do thou not put another piece of bark on the tire." But
Sapling nevertheless j)ut on the fire another piece of bark, and then, of
course, the fire became greater.
Now the fire was indeed hot. and now,
too. Tawi'skaro^'s whole body was now flaking ofl' in chert chips.
Now,
too, lie was angry, because Sapling kept putting more bark on the tire,
and, liesides that, his side of the lodge having only a slight height, he
had only very little space in which to al)ide. Now he writhed in the
lieut; indeed. Tawi'skaro"' became so angry that he ran out at once, and
of the
fire.
tire.
Nefi'
wsfhr
ne'
Now
verily
the
Oterontonni"a'
he caused the
kara"
o'hwfi'tciste'
wa'hrefit'ho'.
ne'
he put
the
it Ijarli
Nt-'fi'
wa''hi"
to'ke"ske'
Now
verilv
truly
the
it oti
It hicltory
fire to
great.
lie
Oneiino"-
wa'hatcie'howa'na'te'.
Sapling
It
Are.
wa'otcie"'hatari"he"".
hot
it
fire
became
it.
Tawi'skaro""
-X
his leg
hot
thou
it
Nen'
wa"hi'
ne'
Now
verily
the
it
the
ne'
dji'
the
where
Now
the
so'tci'
too
It
e'"8
wiVhT
o'uV
saê'hwatcistont'ho'.
other
again thou bark put on
it is
it
o'k'
.se'^'^hiV
more
cus-
verily
se"*'ha"'
ra'to"':
he itsays:
Flint
(Ice. Crystal)
Do not
do
Sapling
Tawi'skaro"'
fire.
e"'s
sa^hahwa'toi.stofi'tho'.
ens-
again he bark put on
only
tomarily
Neil'
ne'
began
To"sa
hast caused
it fire
Oterontonni^'a^
ne'
And
there
flakes ofTiteratively
to be great.
^ No'k^
tonta'''sawe""
wa'taton'kwa's
on
nasatcie"''howa'nri'to"\
"Too
much
i
\'eril\'
became.
fire it
" So'tcf
O
W!i"hr
and
much
waotcie"'hatari"he"\
it
tifhno""'
imw
ranieiita'ke'
Flint
(lee, Crystal)
*^
iieiT
fire.
wiVkatcie"'howa"nha\
Nefi'
\va''hr
became
Now
verily
more
it fire
great.
tomarily
to'ke"ske'
'
1'*
iotfie"'hata'i*i''he'"
truly
it
o'k*
dji'
only
where
hot
ta'hno""
ne'
Tawi'skaro"'
now
and
the
Flint
(Ice, Crystal;
wirtaton'kwa'.^
niiiaiu'trr
just hi.s body
large (is)
itflakesoiTiu
chips
ronivkhwen"o"'.
Ne'
he has become
The
11
nefi'
fire is it
ka'tf
ta\vi'skara\
Neil'
o'ni'
chert (crystal).
Now
also
Oterontonni'Ti'
ne'
so then
ne'
the
the
It
ne'
the
Sapling
dji'
o'ia'
wheri_-
other
angry.
o'k'
^^
it is
sa'hate'ka'te'
e"'s
again he it
kindled
ens-
just
tomarily
the
it it
nefi'
ta'hno"'
ne'
now
and
the
niionakta'W'
kari'hofi'ni'
ne'
l'"^
causes
it
room
is
14
.side
of
refi'tero"'.
he abides.
it
ne''
ne'
the
that
the
believe.
15
wa"hi'
e"
verilv
there
na'hona'khwe^'ne'
so
he became angrv
ne'
the
is
is
low
Flint
(lee, Crystal)
rolling about in
the heat.
Tawi'skaro"' ne'
Flint
(Ice, Crystal)
side
Tawi'skaro"'
teîof he"^taken'rie^
he
its
\vher<_'
that
ki"
Nefi'
Now.
na'teio'nho'tes'a"
dii'
niV
small
one
nonka'tr
nen'
now
the
Nefi'.
Now,
dji'
where
ki",
I
think,
ia'hriiake"'ta'tci'
he went out of doors
at once
MOHAWK VERSION
331
the marsh, he there l)r()ke stalks of
runiiiiii;- inti>
Then he came thence on
ciits-a-persoii."
now
sedge called "it-
tlie
a run to the lodjje, and then
him hlows with the

So then they two now began to light, the
one using the stalk striking tlie otii(n- blows. But after a while Tawiskaro"' beeame aware that his blows against Sapling did not cut him.
"Sapling-,
said:
Whereupon
thee," and then struck
kill
brought back.
stalks he had
h(>
then darted out again, and then w(>nt to get this time the
So then, as soon as he returneil, he rushed
sjjike of tlie cattail tlag.
and struck him t)lows. Again his Ijlows failed to cut liim.
Then it was thatTawiskaro"" thnl, and then Sapling pursued him. Now,
In every direction over the entire earth they
of course, they two ran.
two ran. So whenever Sapling saw a yellow Hint stone or a deer horn
at Sapling
on a high place he would customarily seize
o'sa kenta'ke"
it
e"
niia''hatak'he\
marsh on
so there hu ran.
suddenly, and would hit
it
ia"ha'ia"ke'
theri*
tliere
he
iako'hrc'na's
ne'
ll
it
one euls
it
cut off
At thai
liere
it
neiT
now
E"tho'ne
o''hontc".
tonta'hatak'he"
e"'
time
Kaweiini'io"
S(
e'th o
sa'rawe'
e"tho'ne"
ther(
again he
arrived
at that
snim as
wa Kon no
nen
now
thee kill."
kfi'ti'
wa''hoie"'ta'iiio""
ne
he him struek
strnek
repeatedly
the
nen
So,
now
njjain
he
he him strnek
wiVhat'toke*
he noticeil
Flint
(Ice, Crystal)
he strikes him
.\t
nc"'-ke"''
not
Ihe
its
now
spike
the
jn^t
there his Ijody did not

stop
the
'
ne'
the
wa^hate'ko".
lie fled.
verily
dji'
where
ents
non wa
ne
the
this
ne'
time
the
kfi'tr
n<Mi
dji'
The
so tlien
now
uiicru
wa'hoie"'tu'nio"\
la*'
ha're"
him struck
Not
again
lu-
a^h<)'hrena'nio"'ke'.
he him ouuld cut re-
Nefl'
ne'
Now
the
wa'tiara'''tate\
they two ran.
E'tho'ne^
ne'
At that
time
Ihe
Oteroriturmi'Tr
It
Sapling
0"'hwendjiakwe'k<)"'
It
re-
10
peatedly.
peatedly.
wa'iii'
it it
it.
ne'
succeeded
the
Ne
sa^htik<)"hrr.
again he went
eiiiiTiiVtiikofita'tie'
teioton"o"'
ne
after a
snddenlv
no'
o'k'
again he
returned
IS It
again he went out
after
sil'mwe'
fi'kure'
teka'hre'na's
sa'haiake""ta'tci"
in'n'
that
()t<u\vr'"''s;l'
flag
(reed),
herb
time
i;V'
time
repeatedly.
it
it
that
E'tho'ne'
i'oir'""thri\
it
it
tin
o'iiontc"
the
that
peatedly.
broug^ht
TiiAvi'skaro"'
onu'tiV
re-
herb
it
xso k'
No'kAnd
nio
w;i'hoie"'ta'nio"".
wu'noie"t!i
o''honte'
ne'nc"
(hey two fought
verily
the
it
waiiiateri'io".
wa''hi"
ne
shiiiia'wi'
' It SaplinK
said:
so then
Ta',
ne
it
time
Ne'
again he it
bronght.
the
stands.
The
sha'ha'wf.
IheirloMsc
Oterontofini'a"
waiu'u'i-o"
he
rotino""'sot(
dji'
when
aâiu liither
he ran
(here
earth
lis)
whole
Tawi'skaro""
11
Flint
ilce, Crystal)
wri'lio^'sere'.
he him pursued.
Nen'
Nnw
V2
na'tontfi'hnitakhe''te\
again thence
tliey t\vo
it
13
(iverran.
Ne'
The
ka'ti'
ne'
kat'ke'
ne'
so then
the
when-
the
Oteroiitonni'W
It
Sapling
wjVhatkat'ho'
he
it
saw
ne'
the
332
IROyUOIAN cosmology
Tawi'skaro"" therewith.
[eth. ann. 21
Customarily ehert chips would
fly
when he
hit
went running. Whenever Sapling

saw a horn oi- a yellow chert stone he would seize it suddenly and hit
Then after a while he killed him. Now, at this
Tawi'skai-o"' with it.
time, toward the west, where the earth extends thitherward, there lies
athwart the view a range of large mountains that cross the whole earth.
He fell there when he
There, so it is said, his hody lies extended.
was killed. Now, besides, it is plain, when we consider in what condihim.
Thus then he
hit
him
as thej-
when we look about we see that the surface is

being high, even ranges of mountain, while some
This was, of course, done by the two as they
are for their part low.
ran from place to place, fighting as they went. That is the reason
that the surface of the earth is uneven.
|^
tion the eai'th
is,
uneven, some
jjlaces
okarakeii'ra'
it
vellow chert
that
onen'ia'
it
stone
ne'
te""s
ne'
the
or
the
o'skeiinoiito""
it
deer
ona'kara'
it
horn
MOHAWK VERSION
Now
388
it wa.s the custom of Sapling- to ti'avcl, ho met a male

Sapling said: ''What dost thou as thou goestr" He
replied, saving: " I come inspecting the earth, to see whether it is just
then, us
mun-l)oing'.
as
put
Sapling- replied, saying-: "Verily, indeed, this
forth."
it
now on thy way.

myself, who completed this
a marvelous matter a))out which thou art
reason that assuredly
was
it
I,
is
for the
earth."
The other person answered and said: ""Not at all; for 1 mvsclf have
completed this earth." Whereupon Sapling replied, saying: " \V(dl
then, if it l>e 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,
Hither must thou move them close
If. perhaps, thou art able to do this, it will be certain
to thy body.
so perpendicular are the rocks.
Ne'
ka'tf
ne'
The
so then
the
Oterontonni''a'
ne'
e"'s
Sapling
It
te'hotawen'rie.
dji'
eiistoni-
arily
e"
oiTkwe'.
wa'ho'ke'
he him saw
there
Wa'hen'ro"'
Hv
man-being
lie
Oter<)ritonni''a'
it sail!
What
Sapling:
It
(is).
Ta'hari'hwtVsera'ku'
ni*satieiv"*hri'tie'r'
-SO
I it
Katoke"'-ke""
Fnelianged
eoDie again viewing.
Ta'hari"hwa"sera'k()'
He answererl
a'tato"'."
extant."
" Iori'hwane"hra'kwfi"t
matter
It
is
a'se'ke""
wa'"hr
because
ne
Tonta'hata'ti'
ne'
shaia'ta"
Theiu-e Again be
the
e one person
)ther person
replied
-wako"'hwendjis"o"'."
earth have finished.'
it
wa'hrMTro"":
he
so thou
it
here
the
it
earth
wa"hen'ro"":
'la''te"".
"
said:
Not
at all.
ne'
the
Oterontofmi"a'
It
(is)
present."
is
it
At that time
rome.'^t doing,
io"iiwrMldjia'te\"
lie
E'tho'ne'
it saifl:
iu\satiere"*hiVtic\
dji'
it
lie it
said:
earth liave caused

to be
Sapling
where
the
liave fin-
ished
(it is)
I it
It
waks"o""
verilv
tlie
verilv
th
it is
Oterontonni":V
ne'
w;i''hi'
marvelous
so
lie it
wako"-hwcrulii-
ne'
ni'io't
is it
wa'heiiro"":
he one person
the
(the other
'Sewakatke"'se"ha'tie'.
"
shaia'ta"
He answered
thou fjiifst about

doing it?"
se"'
I"'
I
in-
litis)
deed
tonU'hf'iTro"":
Sapling
again he
>-nid in
reply:
Niiie^'nio".
'
kia'a'.sa",
So there now.
come.
kato'kc"'ne"
let it
to'ke"ske"
a'shl'ke"-
be shown
if it
may
i'.s
thou
truly
l)e
10
It IS
ne
e sas o
thou
it
liave
mayst
ke
the
made
it
earth
is
Wa'hen'ro"':
He
present."
it
tiionontata'tie'
e*'
there
it
there
it
mountain
otsten'riV
o'neke""
rock
high
it
extends along
ni'io't
so
it is
ne'
dji'
the
where
teiotsten're'.
it
rock
is
Tson'ni
our twci
baek{s)
said:
'"At
it is
nonka'tr
the side of
io"*hwend]ia'te\'
here
present.
tewa'.so""tote'
Ka'ro'
Hitl
it is
a standing
wall
e"
tiiot'te'
.so
is
tciiftak'ttV
e"teskwi"te\
thy bodv beside
thou
shall move
hither.
it
dji'
there it
where
stands out
niiottakwaiV'sio"'
thus
vertii-al
To'kiV
ne'
the
11
12
dji'
where
13
e"skwe'nr
thou Shalt be
able to do it
14
334
IROyUOIAN COSMOLOGY
that thou didst indeed complete this earth:

tellinsi'
that
"Now
do
it
mountain range to move

it
then." Thereupon the
thou wilt only speak,

He added:
person said: "Thus
if
itself
liitiicr.'"
othei'
Then he
will, I think, eonie to pass."'
[ETH. ANN. 21
"Come
called out, sayino-:
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. Sapling spoke and said: "There, that is exactly what I have b(>en saying, that thou hast not established this earth."
The othei- person
thou, yon
"Well
again i-eplied. saying:
then,
let
become evident,
it
Come
true, that thou hast establislied the earth.
Thereupon he
do."
He
said:
"Come, move
to'ke"ske'.
think.
ne'
ka'ro"
hou shalt speak
the
hither
Wa'hen'ro"':
He
said;
it
thou
it
earth hast
moved
it
itself
Ne'
OR'
ne'
The
just
the
finished.
it is
onte'sata'tf
Then, verily,
so"*hwendjis"o"
i'so'
thou
verilv
called
thyself hither."
wsfhr
ki".
truly,
be
it
move
Sapling replied and said: "Thus then

out to the range of mountains.
that rock mountain hither.'"

will
if
then, do thou
aofitont'kwi'te'
it itself should move
thoi'ke"' ionontata'tie"."
ne'
the
that
mountain extends along."
it is
it
Nefi'
ka'ti'."
E'tho'ne'
wa"hr
ne'
shfiia'til'
Now
SO then."
At that time
verily
the
he other person (one he
body.)
"
wa'hen'ro"':
he
ne"ia'we"'ne\"
ki*',
"Thus,
said:
it
E"',
so
it
think.
wa'hen'ro"':
ia'hata'tr
thither he
he
it
will come to
pass."
Hau'',
''
ne'
time
the
At
thoi'ke"*
"Come,
said:
E'tho'ne"
that
My
ni'io^t
the
so
it is
NeiT
wa"hr
ne'
Now
verily
the
ne'
wa"hr
the
verily
body
te'sta'ne'."
do thou stand."
e''
tiionon't:lte\
the
there
there it niouutain stood.
Oterontonnr'a'
cika'to"",
wherelhave
It
other person
lone he body)
Ia"te"'
Not at
all
is it
hither dn thou
that
ni"a^
ia'hata'tr
thither he
spoke
tiionon'tate'
thereitmonn-
it
ne'
wa"hf
verily
in-
it
he
teso"'hwendjis'V\"
thou earth ha<t tinished."
said:
"To',
ka'tf
"Well.
so then
so^'hwendjis'ô"'.
I'se'
Thou
tetiiotsten're'.''
there it has set
rock(s) up."
dji'
E"
'
Thus
ka'tr
so
then
tetiionontata'tie\
there
it
nKumtain
extends along.
"So,
i'.se'
thou earth hast finished.
said:
"Ta',
said.
it
moved.
thou
thou
it is
itself lias
(it is)
wa'hen'ro"":
he
it
wa4ien'ro"':
thence he
spoke
se"'
tetiotkwi'to"'.
hither
i'se'
wa'heii'ro"':
he
Not
the
move
18
e"
there
ka'ro'
ne'
thoi'ke"'
it
la"
deed
again he replied
t^'ke^ske'-ke"^
kas'kwi'te'
and
ta'hata'tf
Sapling
toiita'hata'tr
shaia'ta'
10 The he
truly
No'k'
tain stood
ne'
said.
14
hither
beside
kato'ke"' ne'
unchanged
e"
there
Kia'tak'ta'
hither do thou
thyself move.
12
ka'ro'
there thou art a
standing mountain
kasat'kwi'te'.
11
nisenon'tate'
it is
spoke
Ne'
tliat
Tonta'hata'ti'
He spoke again
ne" kiere
so I
it
shall do."
wa''hen'ro"
he
it
said:
kato'ke"'ne'
let it
be
kiiVasa"
come
ne'
the
shown
ka'ro'
hither
OterontonIt
Sapling
E'tho'ne'
neii'
At that time
now
'*
Hau'',
"
Come,
ka'ro''
hither
MOHAWK VERSION
HEWITT)
Close to his body,
thence.
"
Now
turn
his buck, did
iit
thyself aroiuul to
the nintje of mountains is."
rock struck his nose and, as
it
conic to
the opposite
ii
The
standstill.
Then
shoulder blades.
his
liyhtly i;nized
cx'cn
olitf
835
Saplinj;' said:
and look where
side
Whereupon he turned about and the

to him, his nose became awry.
Then at
that time he spoke, saying: "Truly, indeed, thou hast estal)lished this
earth here present.
consent to
it
that
who
all I
did
If, tlii>n,
it.
thou wilt
then ever (!ontiime to aid thee.

I
times thy people who are to dwell on this earth."
will protect at all
Sapling replying
was not at
It
may
"Truly
.said:
mankind ever
live, I will
thus come to
shall
it
Mask
pass.
and also (Jrandfathei-."

Then, verily, during the time that Sapling was again traveling
shall
kasat'kwi'te'."
hither
(It)
thou
call thee,
E'tho'ne"
At thai
tliystÎf
tont'kwi'te'.
ka'ro'
hither
tinu-
it
moved.
itself
to
Raia'tak'ta
ra'shoTi'-
His hody heside
his
luove."
ne'
e"
baek
there
wa'tka'ta^ne'
it
ne'
stood
Wa'ho'so"nie""to"'-
ionontata'tie'.
dji'
wliere
the
mountain ex-
it
It liis
shoulder blades
tends alonp.
at
sere'
ne'
dji'
tlie
where
teiot.sten're'.
rock has set
it
grazeti
F^'tho'ne'
ne'
At that time
the
Oterontonni"'a"
It
SapliiiK
up.
he
"Now
said:
it
te'satka'r'hute'ni'.
''Nefi'
wiX'hen'ro"':
do
tliou thyself turn
LVsatkat'ho'
ne'
Thither do thou
the
around.
E'tho'ne'
niionontata'tie'."
there
incMnitjiiu stands
aloUK."'
it
wathatka'riiate'ni"
taiino""'
he himself turned around
and
up
wa"tiotstenro'ie"'te"
it him roek struek
ra'niofi'ke"
ne'
his nose
the
na'
at that
"To'ke"ske'
WiViif
i'se'
verily
thou
"Truly
it
i"
te'ke"'.
To'kat
it is.
It
thee will continue to aid
.sa'so"'
thou
hast
finished
it
ka'ti'
"
e"koriienawa'se"heke'
tethota'tr
.so
ne'
e"ienakere'nionke'
ne'
dji'
they shall dwell in groups
the
where
he
it
dji'
the
where
earth
is
the
will
go about protecting
io"'hwendjia'te'.'"
it
earth
is
ki"'
e"
thus
It
JIask
ne'
on'kwe'
e"iesana'to"'''khwake'
the
mau-lieiug
they thee
it
Not
should live
ne'
.soilkwe'ta'
the
thy people
our (Grandfather
'.)
2.0
ne'
the
11
n(''>"ia'vvt"'""ne'.
so
will come
to pass.
it
12
tii'hno""
anil
(human)
onkwa'sot'ha'
idvon''heke'
neiT
now
will use to indicate
la"
present.
think.
Akon'wara"
said:
Ta'hata'ti'
He spoke
present."
"Truly.
said:
it is
io"''hwendjiri'te".
i I
(J
ia'ke"":
said,
ne'
"To'ke"ske'
wa'heiTro"':
Sapling
It
ne'
it
thou shall consent
them
the
Oterontonni"'a'
he
E"tekhe"nhe"hatit'''seke'
so then.
beeame awry
wa'hen'ro"',
e"'sathon'tate"
then
kti'ti'.
his nose
thenee he spoke
time
is
wiVha'nionsakaren're'
tiiiino""'
and
on
e'tho'ne"
4r
look
neiT
now
that time
,\t
dji'
where
|3
o'ni'."
14
also."
Ne'
ka'tr
wa"hi"
ne'
The
so then
verily
the
Oterontonni"iV
ne'
dji'
Sapling
the
where
It
na"he'
it
lasts
wa'thatahe traveled
15
336
IROQUOIAN COSMOLOGY
anew
inspect
saw
lie
things that he liad
the
anothei-
[eth. ann. 21
finished on this earth, then

addressed him, saying: "What
He
man-being.
iiiah'
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
art thou doing on thy
wen'rie"
1
ue'ne'
shotke""se"ha'tie'
the that
again he
it
ne'
went about
dji'
ho'sa'an"ho""
iie'
where
the
ne'
he them made
the
the
viewing
e"
ka'tf
o'isV
ne'
ron'kwe'
wa'ho'ke"'.
there
so then
other
the
he man-being
he him
(is)
saw.
io"'hweridjia'te'
dji'
where
earth
it
is
present
It is
E'tho'ne'
*>
wa''hi'
ne'
verily
the
that time
.\t
Oterontonni"a"
It
"O"
wa'heii'ro"':
Saphng
he
it
"What
said:
is it
nisatiere'"ha'tie'r'
just
Wa'hen'ro"'
ne'
shaia'tii":
Heitsaid
the
otherperson:
thou art going about

doing?"
the
"To'ke"ske'
wa'^hi"."
"Truly
verily."
Tonta'hata'tf
He spoke
a'sathon'ttite'-ke"'
ne'
thou shouldst con- eanst

thou
sent to it
the
.sathon'tato'"'
dji'
nii^ho'te"'
thouitconsentest
where
that kind of
the
ne'
watch over
shaia'ta"
wa'hen'ro"':
olher person
heitsaid:
ako'n'heke\
I
ka'to"'
ne'
e"tekhe"nhe'
the
o'lif
the
also
them
will protect
nen'
now
on'kwe'
ne'
man-being
(human)
the
io"'hwendjia'te'
ne'
dji'
wa'so"4iwendjis'â'/-
the
where
thou earth hast completed."
is
present
Oterontonni"a'
E^kheia'I
their bodies
wa'hen'ro"':
he
Sapling
it
and
e":sheiennak'eratste'
thou them wilt cause to
them
ne'
will
dji'
where
the
dwell
''To',
ka'ti'
" Well.
said:
e^kheia'-
til^hno"''
so then
Tonta'hata'tf
He spoke
E'tho'ne'
ne'
ron'kwe',
thy kind of power?"
At that time
the
he man-being.
ne'
in reply
katkat'ho'
let me see it
nisa'shatste"'sero'te"'r'
13
so then
thee will aid.
the
It
ka'ti'
If
e'^konie'nawa'se'.
say
I it
To'ka't
live .should.
ne'
-L^
Sapling:
ne'
continue to aid
earth
It
the
taken'he""hake"
it
Oterontonni"a':
thing
ta^niko"'ra're"'
11
in reply
"Jitdesire
10
ne'
Heitsaid
thee should
"I'ke're'
will
mebecame necessary
see."
to
Wa'hen'ro""
akofi'ke""."
ne'
think.
"It
for,
'hweiidjio^'se' ki"
"Wa'tewakato"-
the
ne'
the
Hi"no'*'
The
dji'
where
ni*ha'such
(is)
Thunder
.senno'te"'
14:
hie
name
ori'hwakaion'ne'*ha
in the
manner
ancients.
of the
wathtl'ru'tate'
he ran
e'neke"'
high
niia'ha're'
there he went
Mi>HAWK VERSION
HEWITT]
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
Now he
wilt do this." The other person replied: " Yo"; so lie it."
Now then
again ascended on high where the clouds are present.
again it thundered, and besides, the lightning tlashed, and the clouds
otsa'tako"'.
Nen"
wa'"hi"
cloml
X.iw
\erily
it
in.
wa"ka'we"i'e"
it
o'ni"
ne'
tlR'
also
tlif
w;i"ote"serontie"'sero"",
o'tho'iic'
(it
ih'mT
Iliat liuu-
lie
ne'
otsa'tako'".
tlif
it floitii in,
teweiinere'kara'iiwav-.
li^litenud
it
o'k'
the very
cmly
t(>rit!rh:its'in''"'t('*
in>\v
rumblL-rl
nakwif
shot stnikcs repeatedly.
it
it
ne'
si>i)ke
wa"tio"to""hri'rere"
it
winliL'd
tii'lino""'
ia'hoiTni".
lliere
made
it
Ta'.
Sn,
it.
iTnl'kAvf.
r"'
sti'rawe'
lie nijiii-ln-int,'.
ilu-r-
JiKJiin lie
iie'
^^
and
ii(iv\
i>
it
nen'
I,
sha'ka'
the
Htiain cjimi' 'lowii
tlji'
wliert-
arrived
iioii'we'
Oterontonni'Ti"
lie'
placo
the
It
ur'nite".
nen'
tuimo""'
jiisl lu-
im'W
iiinl
Sapling
wtVhen'ro"':
"
\u-
sai<i:
it
stumU.
'*
'
Nen'
vtTily
Tuntjriuitu'ti'
Hc"
wtVsutkut'ho'
wri'*lii'
Now
spokr
the
sakwe'nio'"
to
It
the
(li<]st
i,'
sncli
lit.'
it
kind of powt-r
wfi'^bf
e''
ne"*'siere'
ne'
dji'
nu'ho'te"'
wfiVsekhro'n"
tliii-
vn tliou wilt
the
wlien-
ituit kintl oi
thoii nie did^t lell
aiô,"
Ihiim
it
ion.sa'ho-n'ro"':
further
.\iu\
verily
tlie
No'k'
,.
lisi."
"Truly
said;
lie
it
"
said;
Siik\ve'nio""-ko"*
is it
Thou art aide
now
just
iii>
*To'ke"ske'
wu'hen'ro"*:
Sapling
d..
not Ion
ni\vak(^'sh:it.ste'"sero'te"'.'*
"lii'
uhcrr
st'.'
ne'
<)"'w:Vte]\"
i\v'
it
Otero ritofmi'Ti"
ne'
in r<'ply
thou art able

do it
th'Hi
to
e"'.strhnekoritie'sek(*'
ne'
dji'
thou shalt east water
the
w here
do
i<)"ii\v(''rKljiji'te'
il
earth
is
ne'
the
II
present
ne'
dji'
tin-
w here
-.
hahitimljy
Tontirluitu'ti"
He spoke in reply
\v:ike""nhutt^'ni()"' T'
it .summer is present
wa'iien'ro"':
ne'
siiuia'ta'
Ihr
uther person
he
it
said
j)Iurally?"
*'
Wfikkwe'nio"'."
it am able to do."
Tufitaiien'ro"'
He said in reply
"1
ka'tr
katkat'lio"
so then
lit
me
see
dji'
w luri-
it
ne'
Oterontonni'Ti':
the
Itsapliny:
ne"''siere\"
so
tlioii it
ill
"To'..
Tofita'luita'tf
He spoke in re]ly
ne'
slifiia'ta'
the
one he per-
do."
wa^hen'ro"':
he
it
E'tlio'n*''
**Io''.'"
'-So be
said
At that
the place
tiiotsa'tare'.
there
is
21
it
cloud
present.
ETH~03
now
e'neke'"
'2-2
Nen'
Now
niionsa're^
hitili
there asain
a're'
\va'"lii'
saka'we're'
aKaiii
veril\
.^
^'-^
(is)
dji'
where
he went
lime
it."
non'wr*
son
neii
'Well.
again
it
spt)ke
nT'iT
now
-,
338
IROQUOIAN COSMOLOGY
became
[eth. ann. 21
The!i it came
they became biacli.
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,
and hesidew
thick,
this
forward, from the sea did
it
it was thou thyself that

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
it
thy duty to travel continually, for
will l)e
requested
tewe,nnere'kara"hw;i's
ta'hno""'
^
Do
this.
tind
it
lightened
and
it
lalie
became.
it Itlael;
on
entered
thereby
tofrten'tr
tiience it
started
dry land
it
thence
(tn
ka'tf
wa"hi'
e"tkenno-
The
so then
verily
it
E'tho'ne'
.\t
that
e''
sa'rawe'
dji'
now
there
again he
where
the
Ta',
sapling.
It
tlic
place
arrived
()terontofini"'a'.
ne'
non'we'
nefi'
time
e'tho'ne'
ne'
at that
Ihe
So,
Oterontoilni"';!'
sapling
It
time
hawen":
tethota'ti'
thence again
lie spoke
lie it
sakwe'nio"".
thou art able
to do it.
ni'io't
so
moved
it
Ne'
rain pa.ssed.
ni"rc'se''
he is going
about
it
came
goes along niarvelously.
It
ra'sero"hetste'.
tliielv
lone'hrakwa"to""ha'tie".
raining
along.
'"*
"
neiT
now
At ttiat
time
it
ro"'ha'tie'.
X
became
elriud
it
kaniatara'ke' takaie"'ta''kwe' o""iiwendiiathefi"ke' noiita'we' iokeiino-
'->
t*
wa'ke"tsatate"s"ha"ne'
E'tho'ne'
wa'ka'hon'tci'ne'.
tii'hno""
and
nefi'
now
tii'hno""'
now
winks)
(it
-^
neii'
it is
"Tkriie'ri'
ne'
dji'
proper
the
wheri.-
"It
said
E"'
ki"'
There,
is
so
it
so
ne'
it is
will
ne'
manner
will follow
oi it
it
happen
dji'
where
ilie
e"tioiane"'iiawe'
nt>"ia'we"'ne"
think.
ni'io't
dji'
where
the
ne'
dji'
wa'seri'hwanon'to"'.
Nefi'
ka'ti"
wa'"hi
e"
the
where
thon matter hast
Now
so then
verily
thns
requested.
ne"io"'to""
ui'se"
10
the
so
tr^""satawf'ririe"hake',
where
thou shalt keep traveling
come
thou
e"
11
it will lie-
dji'
ni'io't
thus
so
it is
dji'
wa'seriiiwanofi'to"'.
To''sa"
where
thon matier hast
Do not
do
E"'.se'niko""rarake'
kas:i"seren'no"'te\
tlioii
Thon
be remiss.
teioterie"'tha'ra't:vne'
lo
it IS
because
mind-entariKliiiti
teionatawen'rie"
-*-'^
wa"hi'
thou
verily
it
shall
they do travel
it
to'ka
if
on'kwe'
dji'
ilie
inanbeings
wliere
no'k'
ho'nT
ne'
and
also
the
kaniatara'ko".
it 'êa
in
kat'ke'
sometime
iako'n'he\
aVse'ke'"'
they are
becau.se
living.
ona'ko"'
in.side
ever
verily
ne'
great -serpent
then
wa"hr
watch evpr
o'niare'ko'wa'
nonwen'to",
ka'ti"
-so
it
(human)
-''*
i'se'
about.
requested.
i^
;i'se"ke""
ne'
the
dji'
where
Ne'
\vri'"hi'
ne'
The
\erily
Ihe
io"'iiwendjia'te'
it
earth
to'kfft
if
is
present
kat'ke',
somelime
MdHAWK VERSION
tvsd
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
pass that at
.soiiic
magic power]" to these, all such shall fare like them. Thou wilt
Now then,
ever have these to watch have these as thy adversaries.
then
such
is
the otticti
this
matter.
Now
tinished
have
of course, I
Mankind will name thee "'Our Grandfatherthou hast assumed.
Then, inde(vl,
whose-voice-is-customarily-uttered-in -divers-places.
they two parted company. There the legend ends.
oMiiare'ko'wa"
ne'
the
e"iakc
.Koie na
e"we"'re"
serpent great
it
it it
will
it
te"iakotawenrie''h;lke"
they
wliei-e
nen'
now
thon
i'se"
that
thon
onr
it is
kill
o'ni"
ne'ne'
also
the
that
eqtiallv thev are
na
ne"
the
that
that
timu
thou
slinlt
slmtt
kill.
Tliey
(z.
verilv
bodies have sev-
sha"te"io'to"'iiakt>".
ki"'
it all.
alike so
matter have eiuled.
shall coiilitule
to Ije.
it
te"'sewa'hnio'take".
ne'
Ihe
il
wa'keri'ho'kte"".
wtViii"
(Ik
erally dilTerent
akwe'ko"'
"
otkon
ne'
jind
it
thereby.
habituall.v
then
liie
Tekontiia'tate'nio""
eontinue to li\e
thy task shall liave
one
ka'tf
s(i
slialt
('''"'sateri'hwaii''nni"'hake"
tliou
nc'
no'k'
e"'seri'io".
follows at
think.
I'se^
Now
thou
sha"teionnat'ko""se"
Thou
NeiT
it
e"son'he'kwe""hake
ne"
thou
Shalt
Iteople
once
e"'seri'io'
it
on'kweiuj'ku""
tin-
iokofita'tie"
i'se"
keep traveling
about
\\'ill
ne
seize
(leîre it
dji'
one will
e shall be adversaries
liabituallv.
NtîT
ka'ti
Now
so then
ni
.se
thus
the
thou
ni'io't
Ko
wtVsateri'hon'te"',
dji'
where
It is
thou
it
duty art eharged
Ne'
oii'kwe"
e"ie.sana'to"'"kliwaki
The
luan-being
they shall continue
"Raksot'ha'
He my grand
ne'
the
father
E'tho'ne"
.Vt
ne'
verily
His-voiee-gops-about
souiuiiug.
nen'
now
wa'"hi"
i.
tliee
Raweiinota'tie'se"."'
the
is
that
name
ihnman)
with.
ton.sakiatekha">i"
they two separated.
time
E'tho'
There
nika'kares.
so
it
legend
10
is
long.
"See
vol.
p. 224
ami Orenda ami a
4. p. 33, 1902.
Dufinitioii
i[
Rfligiou, by
J.
N. B. Hewitt.
Am.
.\nthropologisi (N..
),
CUREAU OF AMERICAN ETHNOLOGy
TWENTY-FIRST ANNUAL HEPUKT
WILLIAM HENRY FISHCARRIER, A CAYUGA CHIEF lAGE
88),
CANADA
PL.
LXIV
ROBERT DAVID
'
GADJI-NONDA'H E'
',
CAYUGA
CHIEF,
CANADA
PL
LXV
Bureau of American ethnology
TWENTY-FIRST AfgNUAL REPORT
l^ro
WILLIAM SANDY,
WILLIAM HENRY FISHCARRIER,
ALEXANDER HILL,
ROBERT DAVID
PL.
LXVI
VENTY-FIRST ANNUAL REPORT
PL
WARRIOR, CANADA
FISHCARRIE Ri, CAYUGA
WILLIAM SANDY .BORN
LXVIl
JOHN BUCK, ONONDAGA CHIEF AND FIRE-KEEPER,

CANADA
PL. LXVIII
WILLIAM WEDGE, CAYUGA HEAD CHIEF AND FIREKEEPER, CANADA
PL.
LXIX
INDEX
Page
AaltA iralt'mity.cen'monios celebrated by.
Abbreviated katcina dances, description
_.
of
See
r>t]
in
Powamii
of, in
advent
of,
Amulet, appearance
festival
'M^
festival
derivation of Ahiilani and

representations
of. in
Hopi kateinas
description
Tawa
12'J
G7
\vuitaka
relation
of, to
28.122
'
2S
Powamu
festival t>y.,.
regular appearance of
17
the Kateiua elan
65
Pautiwa
59
of. to
similarity of acts of. to those of Pan-
tiwa
101
meal by
125
49
<inoian cosmology
Ancient clan masks, description
ownership of
22.S
uf
1U9-112
l(i9
Ancients. Hopi, personation of

.SV/' Kateinas.
Animism, significance
tw
resemblance
xxii
Hopi
in pictures of
Ana. derivation of
Ana katcina manas, ceremonial grinding
of
of
Wiiwiiyomo
participation in
of,
5t;
in
Ancient-bodied, a female man-lteiug in Iro-
'AS-'Art
common
wilii
'
'
Powamu
identity of. with
55,
kateinas
n2
Paliiliikonti
9î
in
festivals
Soyohim kateinas.
appearance
Hopi
culture stages
2'^
description of
Ahiil.
Altars, use of, in
American aborigines equally divided
fraternities taking part in
Aliote.
'
Anklets, appearance
it;
of
15
of, in
representations
(if Hopi kateinas

Ankwanti. appearance of Hahai
appearance of AVu]iamau in
tlK
wiiqti in..
tlM
91.92
Srr Paliiliikofiti.
2(;
j
Ahnl katcina. substitution of, fur Ahiilani.

Ahiil mask, resemblance of, to tliat of Wiiwiiyomo
Ahiilani. appearance of, in Soyalnha
common derivation of Ahiil and
connection of with sun worship
122
05
|
24
122
'
personation of sun god by

Soyal katcina. derivation of
124
substitution of, by Ahiil
122
Ahwuci, personation
121
tion of
dance
24
126
;io
9o,94
of,
to
94
growth
of,
of corn
'.i:i
Nakopan hoya
in Paliiliikonti
117
50
introduction of. by J*atki

probable derivation of, from Patki
15
dans
94
of, in Walpi i)laza

resemblance of, toZnni Kokokei
Anya manas, similarity of masksof. tothose
54
public dance
of Soyal
manas
resemblam-e of nmsksof. tothose
26
Tawa Paholawu
30
125
kateinas, aiipearanccoi.in >lraniatizain picture of the
"0
45
callerl
Hokyafia
los, 1U9
125
of. in
Anya katcina manas, description of

Anya katcina masks, resemblance
Anya
95
si
Tcivato kiva...
An wiienaeo taka, derivation of
.\fiya, dance of Anya kateinas at W'alpi
!
(19
1U3
Antenn;x- in pictures of Hopi kateinas
in Pamiirti
20
K wewu
,
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 v
Algonquian languages, comparative vocabulary of
XI, XXIV
Alo mana, derivation of
125
Hopi germ god

Sec Muyihwu.
Alphabet used in spelling Hopi names
Altars, absence of, in buffalo dance
festi-
Anote, ceremony led by

(.'itoto helmet kept in house of
Kast mesa Nataeka masks of Toljacco
clan kept by
ATitelopc kateinas, association of. with
21
and Ahiilani
description of
Alosaka. derivation of
description of
elaborate
vals
121, 122
derivation of Ahiil
Announcement daysof Hopi
122
description of
Ahvilti.
94
21
of Sio
manas
Apache kateinas among Hopis
107
89
57
AjK' in Iro(|uoian cosnuilogy
214
in house of the Patki clan
29
in Pamiirti festival
2S
Argentina, lield work in

Arizona, tield work in
in
in winter
appiearance
in representationsof
in
31
Lakone Paholawu
Hopi festivals
of. in
Soyaluna
Hopi kateinas.
2S
25
Armor, find of European

Armstrong, .lolm, annalist
17
ix
ix.xi, xviii
X
_
i;',7
INDEX
842
Page
Arrow, appcuraiiuc
(f,
in iiictures of
Hopi
Basket plaques, appearance
katoinas
r>l
lifl,
fi9,
72, 76. 76. 78, 81. S2, 90, 91,
98.99. 103,
]Ofi,
108,110, 111, 113
by Hopi katt-ina^
Arrow clan. .'^Vv Pakab elan.
use
85.
of.
appearance
Hopi katcinas
Artificial flowers,
'if
of, in
8(3
apparel
8.^
Aâ clan
61, 02
with Zniii
affiliation of.
29
celebration of advent of katcina.s

Pamiirti
in
of,
Tusayan by
katcina return dance
')7
71
of the
Kokopelli introduced
62
20
in Pamiirti
of,
mology
Bean katcina. Sec Muzribi.
Bean-planting, mention of
ceremony.
21
71,
description of
in
Aurora Borealis,
cosmology
Avatc hoya, appearance
07
150,17 2, 175
of, in connection
with Humis katcina, in Pamiirti.
Awatobi. certain monsters derived from...
of
71
38
introduction of Owakiilti into
58
massacre at
people of, migration
74
of, to
the Middle
mesa
See
See
Pakab
..
elan.
Awatobi maid, birth of child bv

meeting of Alosaka with
Awatobi Soyok taka, derivation
10-1
121
of
71
description of
participation in
Awatobi Soyok
7-1
PowamCi
festival
by
...
wiiqti, description of
Aya. de>^cription of
Aztec picture, suggestion
by picture
of
Kwahn
Bear clan, introduction of katcina by member of
Honani
Ill
Bear family of Hano. mask owned by

Bear family of Walpi. similarity of mask
to that of
112
of.
Ke Towa Bisena
Bear katcinas, personation
of.
in
112
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
Bee, imitation
of.
174, 202, 287, 315
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

77
in personating
27
Nakiatcop
possessed by
See
67
174. 303
114
of.
clan, connection of, with Pamiirti
mask used
67
75
participation in Powami"i festival by...
Badger
103
31,39,70,81
Iroquoian cosmol-
ogy
Honau.
104
representation of Deer katcinas from
Hopi ceremonies
Bear, a man-being in
75. 70
PowamCi festival by...

a man-being in Iroquoian
participation in
germ god
12o
22
Beans, appearance of, in pictures of Hopi

katcinas
68. 101
representation of return of ancients of. 20-29

Atocle, derivation of
174
Powamu.
80
Ijy
origin of
participation
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-
Sec
16
dramatization of return of ancients of.
28
house of, display of masks in
entranceof Pamiirti procession into. 27,28
introduction of East mesa Natackas into
pictures
of. in
of,
in
Powamil
25
festival
in
Bird
Soyaluna
effigies,
SQ
25
festival
appearance
of,
in
Hopi
festi-
vals
49,
88
clan.
Badge. See Tiponi.

Bandoleer, appearance
Bird's head, appearance of, in pictures of

in
of,
Hoi>i katcinas
pictures of
Hopi katcinas
91.
97-99, 104, 106-108, 111, 120
Barbarism characterized by male de-scent.,

Bars, symbolic use of, in decoration of Hopi
katcinas
Barter katcinas. distinction
xxi
Huhuan
83
vocabulary obtained by. xxv

Basket, use of, by Hopi katcinas
73,74
in distribution of beans in Hopi cereBartlett. J. R.. Seri
monies
in Lalakoilti festival
Basket dance. Src Lalakofiti.

Basket dance of Rain-cloud clans
Basket dances, Hopi
Hopi festivals
representation of. by Hopi katcinas
representation of, in Hopi festivals
pictures
75
of, from
70
58
22
22, 23
77
Bird tracks in Hopi katcina pictures

Birds,imitationof flight of, by Hopi katcinas.
personation of, in Powamu
47
122
representation of sun god by
24
worship of
29
Bison, connection of Calako horns with
Bittern, a
32
79
bj'
imitation of hunt of, in Hopi festivals

Src BuiTalo: Mucaias.
78
41,42
of, in
representation of sun
87
110
31
man-being in Iroquoian cosmology

179, 285
343
INUKX
Page
Page
mology
appearance
Blanlift,
of. in
use
.SI
Str Whizzer.
J. Hi. !T
Butterfly dance.
of
:'! 1
x.NVii
.
Bogies, occasional visits
"1
wamfi festival
Bow, appearance of, in pictures
kateinas
wamd
distribution
of.
with Cactus
111,11a
Cactus tongs, appearance
of,
in picttire of
7.S.
*a
V'<
in Po-
2iB,2i;4
16"
words meaning, to represent

spirit power
Bridge of stone in Iroquoian cosmology
Mayan
ferred to
Dictionary trans-
.lohn,
xxvi.xxvii
pictures of Hopi
Bureau by
Brush. apiH-arance of. in

kateinas
Buck,
1.^
;U2
Onondaga
93
and
chief
fire-
keeper, annalist
i:iO
Buckskin, appearance of, in pictures of

Hopi kateinas.. 00.98,102,108,111,121
28
decorative use of, in Pamiirti festival ..
72,
use of, in apparel of Hopi kateinas
73, 79.
in
making war implement
for
8.5,
SO,
.S7.
Hopi
90
kateinas
Buckskin
Buffalo.
appearance
Hopi kateinas
ball,
of
.S'cc
94
of, in
pictures
116
Mucaias.
Buffalo dance,
appearance
Mucaias
of
92
mana, in
i'elebralion of
21
desi-riplion of, in PaliiUikonti festival.
43
origin of
31
significance of appearance of eagle in.
67
Woe
00
katcina represented in
BufTalo maid, sun symbol

Sfc
worn by
93
Buffalo shrine, offerings placed
in, in
li'Uf-
dance
ButTalo skin, appearance of, in representations of Hopi kateinas
replacement of, by sheepskin
use of, in apparel of Hopi kateinas
Buffalo sun ceremony, derivation of Calako
masks from tribes practising the
Buffalo youth. See Mucaias taka.
Buli clans, introduction of Owakiilti from
.^watobl by
Buli manas, appearance of, in butterfly
dance
30
falo
derivation of
description of
27
^-^
60
61
Hntutu
Cipikne. .S>c Cipikne.
Cakwahonail, description of
Cakwa
Calako, identity
nasks of.
of,
95
87
with Macibol
28
28
with those of the s\in...
109,110
similarity of ancient masks to
65
use of, iu Pamiirti festival
personation of, in Paliiliikoiiti festival. 49. .50
HO
sun gods personated by
Calako horns, connection of, with tho.se of
identity
of,
110
the liison
Calendar, Hopi ceremonial
California, lield
work
18-24
i^
in
California tribes, social system of, based on
language
Cape Breton, et hnologic studies in
Cardinal points, animals belonging
^"X"
xi
25
to
colors of, corresponding to those of rain-
x,47
cloud symbols
representation of, in pictures of Hopi
163
kateinas
96
worship of lire god at
Caribbean art, studyoftheimportatiou of. x. xiii
xxiv
Catawba dialect recorded as a type
Cebollita valley, N. Mex., ruins of dressed
xviii
stone in
Cedar, appearance of, in representations of
65
Hopi kateinas
122
use of, in jncturesof Hopi kateinas
Cedar bark, use
Mucaias mana.
113
Caiastaeana, appearance of, in Pamiirti ...

derivation of
description of picture of
difference in designs of, and those of
31
festival
1^3
Yuna mana
.si;
of
Brinton, D. G.,
Vnna.
of,
Bread, imirriage, reference to

Breath, as a source of conception
n.se
.sVc
72, 76, 79, SI,
nse of, by Hopi kateinas

Bowls, appearance of. in pictures of Hopi
kateinas
Kfd;le. common design in modern
Bows and arrows,
'actus katcina.
Cactus maid, association

katcina
90, 91, 9S, 99, IflS. 100, 10.1,
.S2,
Hopi
of
(il
Bulitikibi.
Cactus, appearance of, in picttires of Hopi

106, 112, 113
kateinas
^')n
,svr
Butterfly maids. Sn- Bull manas.

Butterfly .symbols, appearance of, in Hopi
90,92,106,119
pictures
'.)0
Zephyrs in Iroquoian cosmology

of, in Walpi I'o-
of,
61
by Tcolawitze
lid
Blindness, assumption of, by Sumaikoli

Bluebird In Iroquoian cosmology
Boas, Franz, new Chinook texts of
Body
30
Bull-roarer, appearance of, in Hopi festivals
97, 120
in pictures of Hopi katciinis
'^
llopi liateina
lepreêntations
worn reversed by Hopi kaleinas

nse of. in Hopi festivals ... S7. JO,
58
Bulitikibi, description of
Bluok Bass, a man-being in Troqnnian ens-
of,
as hair, in dress of
Hopi
kateinas
as torch carried by Tcolawitze
86
61
96
Hopi festivals
96
in Sumaikoli festival
Central America, ethnography of ... xxiii.xxiv
20
Ceremonial days in Hopi elaborate festivals.
lo
Ceremonies, appearance of kateinas in
13
personation of gods in
Chavero, Alfredo, work of, concerning symin
73
92
73
10
13
bolism
f>S
.58
l--''
119, 120
('hecker, decorative use
of, in
Hopi pictures
83
xxix
Cherokee, the, myths of
282
Cherry, wild, in Iroquoian cosmology
Chevrnu. appearam-e of. in symbolism of
Wue
66. 67
INDEX
:->44
Page
Chevron, in Ilopi pictures
Chicken katcina. introduction
Hopis
See
of,
Corn, a
among
17
Kowako.
76
Hano
Chorus, appearance
festivals
roasted,
lit;
^53
of, in
30,31
28
95
i07, 108
by American
use
109
17
i"
45
88
pictures of Hopi
of, in
43.
death of
for
of,
documents
katcina. introduction
Coyote.
in
x.xxviii
the pueA', XXII
among Hopi.
of,
17
Wakac.
of,
in pictures of
lis
See Isauii.
Coyote clan, mask of. See Hopinyu.

Coyote spring, location of
84
Creation, signification of, in development

of religion
Crescent, appearance of, in pictures of
so
99
138
so
Hopi katcinas
75, 78, 80, 82,
Cricket in Iroquoian cosmology
Crook, appearance of, in pictures of Hopi
katcinas
Crosses,
appearance
in pictures of
104
Crow
feathers,
as decorations of
ytiadta
63
appearance
of,
119
field
work
11
in Hopi ka-
tcinas
Cuba,
99
311
decorative use of, in pictures of Hopi

katcinas
65, 67.
Copper implements, aboriginal, collection

\X.\I1I
9s.
60, 68, 72. s6

of,
Tcakwaina
gI
227,228
necklace, in Hopi piclun.-s.
S7.
89
Cow's head, appearance

Hopi katcinas
60. 82, 95
78.
73
..
127-339
blos
S3.,84
of, as
iix)
120
Cow
87
Concei)tion, parthenogenetic, described.

167,229
intUience of, in development of religion
138
use
S5
description of
Cotton, appearance
search
on parts
Cfiral.
of
59, 65, 70, 90. 92. 99. 102.105, 106, 122
Color, variations of, in katcina representa-
of
made
124
Sec
of,
65, 67, 74,
Cotokinun wCi, derivation of
27
Hopi katcinas
pic-
katcinas
Tcukuwimpkya.
Cock. See Kowako.
how formed and named..
Hopi
as necklace in dress of Hopi
f;oues. Elliott,
See
Conical tinklers
in
Coto, description of
83,91.92
Hopi katcinas
of,
Cosmology, Iroquoian
of the body of Hopi katcinas

Comanche, derivation of Tiirtumsi from
the
Comb, chicken, appearance of. in pictures
pic-
Corn-planting. >V> PaUillikofiti.

Cornstalk, appearance of, in pictures of
Hopi katcinas
95,98
Cosmologies not simple but composite
136
]8
"1^
Hopi
katcinas
109-112
woman
in
of,
Corn katcina. Sec Kae.

Corn maiden, association of. with Hehea
representation of, by marionettes
115
appearance
of,
125
96, 97
Powamii dance by..
lis
40,
us
artificial flowers
xxi
personation of. in Pamiirti

struggle of. with Great Snake effigy
114
75, S3, 91. 100-101, 103. 106. 110. Ill, 121
]J0t,
35
tures
108
pictures
Cooking
41
tures
Corn husks, appearance
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
Constellations,
71
42. 46. 47
i2r)
introduction of katcinas by
relation of katcinas to
Clay balls, appearance of. in Hopi katcina
98
festival
Corn flowers, appearance
52
Clans, classification of katcinas by

extinct, Hopi. disposal of masks of
of
Powamu
104
Paltiliikonti
Clan masks, sanctity of

unused, description of
t i'
106. 115
pictures of Hopi katcinas.
in
27
ethnologists
Ciwikoli. derivation of
description of
Cold-bringing
tiS
Hopi
of
Hopi foot races

Corncobs, appearance of. in Hopi pictures,
Cornfield, imitation of, in Hopi festivals...
60
dressed like Hopi Snake priests
participation in
pictures
symbolic use of, in Hopi festivals

use of, by Natackas
88
description of
Citulilii, derivation of
description of
93
102.122
in
of, in
in
-44.48,77,93
Civics, primitive, investigated
24
katcinas
use
in pictures of Hopi katcinas

Cipikne. description of picture of
personation of, in Pamiirti
representation of. in Pamiirti
Cipomelli. description of
appearance
Soyaluna
pictures
buffalo dance
of. in
in
of.
in katcina representations
Sec Kona.
katcina.
Hopi
distribution
kat-
stripeson.in Iroquoian cosmology
in
tls,
dramatization of growth of
ear of. appearance of. in Hopi katcina
(i9
Children's dance. See Wahikwinema.

Chipmunk, representation of, in Hopi
cina masks
Chipmunk
174
69. 82, 95, 98, 102, 106, 115. 119, 122
Chief's badge in pictures of Hopi katcinas .

Child-flogging, ceremonials of. at Walpi and
Citoto,
Page
female man-being in Iroquoian
cosmology
appearance of, in Hopi pictures
77,79,101.119
in
('ulture. stages of. in aboriginal society
69
i\,x
xxi
INDEX
345
Page
Curved
sticks, use of,
by
Eagle, represeutati'in of sun
girls in hair-dress-
ing
Cushing. F. H.. account of the
xxxv-
life of
XXXV
tiehl
x v
i
employment
peculiarity
Dances, absence of. in winter flute festival

.Scf Ceremonies; Buffalodance; Bvitterfly
dance: Flute dance; Snake dance, etc.
29
use
Dances. Powamil festival

Dawn katcina, resemblance
^2
of,
to Niikia-
tcop
SeeTelnxai.
Daylight, a man-being in Iroquoian cos-
mology
26:?
21
(10.
103,121
Deer-hunter, legend of
representation of. in
win wit
Deer katcinas. association
<if
Eagle symbol, appearance

Hopi katcinas
of, in
pictures of
appearance
Hopi katcinas
Eiir i)endants,
mana
horns, appearance
103
cinas
Elsmereland. ethnologic investigation in...
Embroidery, appearance of, in pictures of
vals
to represent
8n
Hopi
kat00
XII
92
Eototo. derivation of
12
76,
identity of. with

77
41.43,
origin of
s.s.
Masauu
3S
name
PowamCi
festival by..
-10
Eskiniauan migrations, study of

Eskimo. Alaska, linguistic research
Eskimo, central, investigation of
98
Ethics, primitive, original research in
to represent sunflowers in pictures
Hopi katcnias
r.4
Dogs in Iroquoian cosmology
Dogwood, liiossoms of, in Iroquoian cosmology
282
Dolls, distribution ot.in Powamii festival.. 31, 3U
Hopi representation of gods by
ifi
142,2rt.'i
Down-fended, definition 01
Drum, appearance of. in pictures oi Hop>i
ol
I(i7
m
107
Hi
among
XII
xii
xxi
of,
xii
xxx
traditions
Eyes, appearance
in representations of
64
Hopi katcinas
crescent shape of, in pictures of Hopi
katcinas
13. 68. 71. 74, 90. 122
globular, appearance of. in pictures of
Hopi katcinas
goggle
in
pictures
nas
lozenge-shaped, in
katcinas
66,81,85
of
Hopi
leinas
katci41
ijictures
protuberant, in pictures of
17o
67
XII
Everette, W. E.. linguistic investigations of

Explorations, early, elucidated by Cherokee
l,'>;j
I)rummer. appearance of, in Hopi festivals.

Drumstick, appearance of, in pictures of
Hopi katcinas
Duck, a man-being, in Iroquoian cosmology
Duck katcina. S,t Pawik.
Eagle, embodiment ot spirit ol sun as
of.
description of
butlous in dress of
katciuas
71
Hopi katcinas
festi-
katcinas
107
ackas from
]>articipation in
Hopi
120
Elk
Niman.
\u
07
at
30i")
234
sun symbols
s)
decoration of Tcutckulu
Earth altjir man. Sn: Nanoikusi.
Earth goddess, worship of
East mesa, pe-rformaiice of dance of Buli
mana and Koyiiusi in

mesa Natackas. derivation of
derivation of Middle mesa Nat-
Dehninotalon. Stt Down-fendud.

Departure of the katcinas, prominence of
Eototo in celebration of
-Vf
103
in pictures of
i>f,
East
snbstiliUion of sheep scapulse for

Defender, a man-being in Iroquoian cos-
Disks, use of. as
77
lOH
pictures of
mtflogy
43
of. in
Deer-mouse, a man-being in Iro(|uoian cosof, in
63
43
pictures of
See Sowinwi"!.
mology
Deer scapuhe. appearance
Hopi katcinas
s')
symbol by Tcakwa-
East mesa ceremony, appearance of Sio
So-
with Kwewii.
as warrior
of, in
lOo
of.
I'.O
dress of Kihonino
of, in
tival
104
picture
dress of Hopi katci-
Eagle's head, appearance

Hopi katcinas
use
95
68.121
of, in
ina
Eagle katcina. See Kwahu.
Eagles, absence of, in public buffalo dance.
personation of, in PaliiUikonti fes-
173
tcinas
Deer horn, appearance of. in Hopi pictures.
of.
Hii
174
Dead, the. of sky land converse with living.

December, ceremonies celebrated in
Deer, a man-being in Iroquoian cosmology.
appearance of, in picture of Hoi)i ka-
Hopi ka-
nas
20
.
pic-
tcinas
20
ceremonial day of Hopi festivals..
xi,xxnr, xxxii
Cyclopedia of Native Tribes
festivals
f>l
102,103, 106-108, 110-113, 117. 118. 119
-JO
Hopi elaborate
77
breast, in representations of
Custalii,
of
jnc--
tures. 05, 08-72,82, 84, 80.90-92,97-100,
festi-
vals
Dance day
122
Hopi kati-jna
tnrcs
of
Cuskahimil. cerenioiiiu! day nf Hoi>i
of, in
symbolism of. in Hopi ceremonies

Sec Kw'ahn.
Eagle feathers, appearance of in Hopi
xxxv
of
work
11
xiir,xviii
nrcheologic reseiirches of
collection made by
death
symbolic use
''-
Vjv
<.>f
89. 91
99
Hopi
112
Hopi ka7.S.
86
rectangular, in pictures of Hopi katcinas

78.101
340
INDEX
Page
Eyes, small, in pictures of Hopi Ifatcinas.
Hopi kateinas.
False arm use of, by Macibol
Falsetto, use of, in Hopi festivals
Fasting on the part of Hopi kateinas
Fawn, spots on, in Iroquoian cosmology
stellate, in pictures of
7()
. .
so
87
12, .53
253
mology
173, 236
Fawn skin,
use of, in dress of Hopi kateinas.

Feast, serving of, in Pamiirti festival
of,
107
2,s
in Hopi
66, 96
of,
Hopi
in picturesof
Flute
girl,
identity of dress
snake
Hopi
See
59,
of,
on mask
in dress of
of,
Hopi
Hopi
72
in representations of Hopi kateinas

of,
of,
symbolism
worship of
of
Firearms, use
Fire
Dragon
the Hopi.,xv,
Hopi
in
of. in
Hopi
Hopi
in prayer-stick-mak-
of,
31
122
Gill,
DeL., work
by Hopi kateinas
preparing
of, in
Gill, Mrs., pictures
20
Girdle,
xxv
13-26
.xvi,
xxx,
festivals
XXXII
by
appearance
47
of,
in pictures of
xi.
80, 84
See
See Kateinas.
Gourd, appearance
of,
in
Hopi pictures
by Hopi kateinas
37, 105, 112
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
31
157,
55
55
See Tcolawitze.
Hopi festivals.. 40,44-46

in Hoiti katcina pic-
use
of,
as helmet,
Fire-tenders, part ol, in
in Paliilukofiti
appearance
gourd decorated with masks
tures
113
man-being m Iroquoian cosmology

202
Fish kalcina. See Pakiokwik.
Fletcher, Alice C. field work of
xii
Pawnee ceremony recorded by
xx.xi
Flint, a man-being in Iroquoian cosmology
188, 195, 201, 293, 294
Florida, wood and shell objects from
xiv
Flowers, artificial, use of. by Hopi kateiFisher, a
ii.se
73, 76, 101
of, in
Hopi ceremonies
Flute dance
64,
24
Fire god, worship of
kateinas
reference to
135
13,15,16
68,116,120,121
cosmology
nas
Hopi
PaiakyamQ; Tcutckutil.
God, definition of the term
Gods, Hopi methods of representing
Glutton.
83
.5.5,96
festivals
Flute, appearance of, in pictures of
82,
kateinas
xix
38
137
illu.stra-
I'ons
20
164,174,223
of.
47
Gifts, distribution of,
Fire drills, use of, in Hopi festivals
Fish,
19
festivals.
57
24,96
in Iroquoian
of, in
25
xr
among
kindling
Fire,
23,24
of
19
of
of,
Hopi
Germination, Masaufi regarded as a god of.

Gibson, Chief John .\rthur, annalist
22, .85
Hopi paintings obtained by

memoir by, on Hopi kateinas
studies
65,
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
67
28
Sumaikcli
February, Hopi ceremony in

Festivals, Hopi, classification of
abbreviated
elaborate
Sec Ceremonies.
Fewke.s, J. W., discovery of ruins by
work
pictures of Hopi
in representing bird kateinas
field
202
68-70, 72, 75,76,82,84,97, 99,112,114
symbolic use
ing
41
of,
turkey, appearance
in
of, in
Frogs, representation
kat-
kateinas
of,
104
initiation of novices into
red, use of, in representations of
use
19
x.x
kateinas
Fraternities,
of
by Hopi kateinas
in flute ceremony
prayer, use
21
29, 30
53
Fox skin, appearance
Momi
peculiar use
einas
57
festivals
100-103, 108, 112, 113, 117,121, 122
absence
girl
Wawac.
60, 64, 65,75, 81,83, 86,87, 93, 95, 96, 98,
of,
with that of
Fox, a man-being in Iroquoian cosmology.
kateinas
ornaments
of,
Flute katcina. See Leiiva.

Flute prayer-stick-making
Flute priests, festival of
alternation of, with snake festival .
Foods given to civilization by the Indians,
Foot races, appearance of Matin in
in
pictures
Feathers, appearance
121
See Lelonti.
33-35
spotted, a man-lieing in Iroquoian cos-
Fcathorcd strings, appearance
Flute dance, symbolism of Ahiilani in
Hopi
80, 84, 101
102
2o4. 235
30
22
23
Pa-
Uihikonti
41
representation of. on kilt of Citulilu...
108
spring sacred to
52,53
SeePaliiliikoiiti,

197, 201
Hahai. appearance of, in Powamu festival71
Hahaiwuqti,appearanceof, inPaliilukoflti.
53
in picture of the^âkopan hoya
117
in Powamil festival
35, 67
Hadu^'l', a
description of
personation
,
87
of, in
of,
Hair, arrangement
68
in
of,
Nacab kiva
in
l.s'.i3
in pictures of Hopi
kateinas
42, 70, 73,
74, 82, 85, 88, 89, 93, 94, 113, 115, 117,
cedar bark used

kateinas
50
as,
in dress of
118
Hopi
86
INDEX
Hako rimal
of the
Page
xxxi
Pawnoo
Haktd, tlc'scription of piclure nf

personation of, in Paniiirti
Hale. E. E.. Trnmbnll dictionary obtained
]>y
Haliotis
n-prcseiitation
?^hell,
of,
Hand
of
personation
101
representation
30
31,43
Cv2
70
resemblance of Walpi drama
42
1<>
llmt of.
serpent efiigies owned by

shrine on trail to
fil
Snmaikoli and Kawikoli masks

Snmaikoli snmmer ceremony at
worship of war gods of
Yohozro claimed by
in
Hanu names
tcinas
.1.
ethnologic
B.,
lected
material
down
syml)olic
xise of, in
feathers,
in
of,
Head
Zephyrs in Iroquoian cosmology..

Hehea. a.s.socialion of. with Wiiwvitcimtu
of
and Tataukyamu
ajtpearance
in
of. in
Powamu
Paliilnkonti
description of
katcina, appearance
of the
field work of
Homovi, painting
by
Nakopan hoya
in
dramatization of growth of cnrn
295
in Paliih'ikonti festivals
93
of
. .
60
26
participation
masks
of. in
Pamiirti ceremony.
in possession of
Honan. appearance
vals
house of warg<id
Honau family of Walpi, mask of
Honyi, badge of, in flute ceremony
Tcabaiyo personated I>y, in Powamu
picture
of, in
festival
Hopnk, derivation of, from eastern pueblos.

Hopak katcina, appearance of, in Paliilii-
Calako
2H
21
66
of. in Paliiliikoiiti festi-
lln[n
67
2h
origin of
67
74
participation in Powamu festival by

HehOe, description of
participation in Powamu festival liy...
125
in
65
74
72
29
entrance of Pamiirti procession into.

masks belonging to
konti
derivation of
Hopak mana, derivation of
description of
Hopi Avatc lio>a. description of
44
59
57
clan, a filiation of, with Znfii
Zuiii
39
Natackas accompanied by
Hehea mana, description
15
r 1
14
display of masks in
117
festival
celebration of retnrn of ancients of

26,28
figurinesof Corn maidens possessed by. S7..8S
41
73,74
Powamu
x x
of pictures of katcinas
Hopi kat<'inas derived from

house of, arrangement of masks
in pii-tnrc
in
95
xiii
of. in Pitmiirti
39
of.
04
Honani
76
Hehea
94
peculiar dancing step of

Hokyafia mana, description of
Holmes. W.H., esthetological researches of.
52,54
with So wiiqti
125
85
73
festival
xxxix
S.S
Hojn
katcina pictures
Head, importance of. in representations of
Hopi katcinas
See Masks.
xxxviir
death of
J.,
puexxii, xxiir
personation of Pautiwa by
Honani, celebration of advent of katcinas
77
appearance
among
blo tribes
71
Srr fCwayo.
'Hawk
ethnological labors of
Hokyafia, derivation of
description of
pictures of Hopi
katcinas
.xx.xii
of
Hoffman, W.
Kohonino derived
from
Hawk,
work
84
xir
of
F.
.sociological researches of.
col-
by
figure
Hodge,
.'i7
Patagonian collection made by

xxxiii
Hatchways, habit of katcinas of calling
Havasnpai.
cosmology
339
thunder in Iroquoiiin cosmology
336
\V., andu'ologic discovery by ... xviir
field
7>>
xxxii
xii. xiir
for
9t;
for
in Tn)qnoian
name
cyclopedic work of
122-124
Hopi katcinas
315
Hare, a man-being in Iroquoian cosmology.
appearance of. in pictures of Hopi ka-
Hatcher,
Hilder. F. F., linguistic work of

Hill. R. T.. ethnologic collection of
21,25.26
introduction of East mesa

Xatackas into Tusayan by
of,
3^
clans,
xxv
work r^f
on Irorinoian cosmtdogy ... 127-339

researches of, iu Iroquoian mythology
XXIV, xxxir
Hinon
nn
77
115
report
'M\,(\9
66
description of
Hewitt. J. N. B.. determination of 8eri as a
distinct stock by
.i2
31
child- flogging at
of,
27
Hopi katcinas
in decoration of Hopi ka
of, in
125
field
51
in Pamiirii
of,
Hemico, derivation of
^7
126
of
cosmol-
tcinas
23
at
Iroiiuoian
152. 17S
119
resemlilanee between Walpi Snmaikoli

celebration and that held at
Hano
63
125
planting of beans at
Powaniu
Teak waina mana.
125
in
ogy
Hematite, nse
Plumed Snake
i>f
Helihilu, derivation of
corn-planting in plaza kiva of

East mesa Natacka masks in
extinction of Sun clan of
gathering of Paliiliikofiti katcinas at
Hopi katcinas derived from
house
that
Hele, derivitlion of
Hand-tablet danee. Hopi

Hani, personation of pipe-lighter by
Hano, bnfTalo dance
and
XXV, XXVI
in Hopi
SVr Matia.
katcina.
of.
t.i(i
Hf-holds-t he-earth
on Matia mask
ligure of,
Pa ye
resemblance between representation
Hidir-e.
27, 2S
pictures
Hand,
341
niaiia, derivuti(.in of
.52
25
112
29
75
89
54
125
125
89
S3
124
INDEX
348
I
Hopi Calako mitnn. description of
mask
uf
Hopi, clan masks
dramaturgy
features
of,
common
to.
'age
Iroqnoian cosmology
119
Inn;|Uoian traditions, study of
109
Isba, spring
xiv
of
festivals of, description of
24
xxv
gods of, paintings of. discovered

language of, foreign words in
masks of, explanation of pictures on...
mythology
97
114
investigation of
of,
xi
people of
Ill
birds personated by
32
personation of Navalio katcina by

personages of, comparison of, with other
97
liUfblos
62
snake priests of, costume of

symbolism of the, presentation
10s
of.
in
Palulukoiiti
territory of,
40
owned by Sikyatki
38
for
122-124
125
designation of, as a Sikyatki katcina...

Horns, appearance of, in dress of Hopi ka-
112
tcinas
GO.
(15.
of. in
Hopi pictures.
60.
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
Hotca. appearance of. in Soyaluna
Hotcani. derivation of, from the Keresan..
description of
Hotcauni, linguistic similarity
to
of,
80
in
of,
125
99
33
61
83
64
Pa27
,...
Pamiirti
classifying
Indian Territory,
by Hemico
field
work
in
Initiation ceremonies, influence of,
31
13-126
nature of
15. 16
Navaho, appearance
of,
among
Hopi...
calendar
Iruqnoian comparative mythology
16,
19
xxxi
97
88
Tacab katcinas.
number of, known by Hopi
17,59
Powamu
of, in
36
selection of, to be paiutetl
14
times of appearance of
variation in, in Great Serpent exhibition
16. 17
49.50
of
101
Kawikoli. association of Sumaikoli masks

witli that of
derivation of
description of
personation of, at Zuiii
personation
ix, xii
17
97,98
See
61
on Hopi
17
17,18
description of
115
67
118-121
of,
96
96
25
Powamu
32
of
Keres, derivation of Hotcani from

katcinas of, among Hopis
personages of
Soyok derived
125
7S
of, in
Keme. description
55.96
in Soyaluna
Kelemiiryawi"i, ceremonies celebrated in

of,
70
ka-
memoir on
27
Sa: Flint.
Indian, pursuit
in
23
18
Keca, appearance
Sfc T<'ilikomato.
Ice.
of,
tcinas
Kan. description
82
of, in
importance
return
Po-
<)f
Hntutu, appearance
participation in Powamu festival by...

Katcinas. ancient, among Hopi
personation of, by the Hopis

use of disks in dress of
83
of
Hunting katcina.
56
festivals
79
32
Humming-bird. Sec Totca.

Humis, derivation of
miirti
Hopi
Katciua fraternity, ceremonies celebrated

by
Katcina mana. description of
description of pictnres of
27
in
in
25
.50
of,
120
Hopi
39
katcina. representation
120
31
of.
100
Humis
125
chief of
Katcina fathers, appearance
beings not called
dance of, in Paliiliikofiti

Huik, appearance of. in Pamiirti
meaning
120
65
celebration of return of the
wainvi festival
de.scription
98
125
16,44,45
25
100
Hototo. derivation of
description of
Hotsko, appearance of, in 8oyalufia
description of
Huhuan, description of
personation of, in Powamu dance
katcina. appearance
137
peculiarity in dress of
Katcina, definition of
100
Ho-
tcani
Huhuan
)^H
xix.xx
23,25.26
72, 81, 83, So, 87. 89. 91. 92,
99, 101, 106, nO-11-2. 116, 118, 120. 121
Horsehair, appearance
21
resemblance of to Zuiii maid

Kalektaka. ceremony of
41,43
Hopi katcinas
69, 71
ix. x
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
125
Powamu festival at Walpi controlled by
111,112
fil. (56.
S4
Isauu clan, mask of. See Hopinyi'u

Jamaica, field work in
January, Hopi festival in
Jaw, Navaho gesticulation with the
Jenks, A. E.. study of wild rice by
John, Andrew, informant
Kae, description of
Kaisale, derivation of
description of
Kaisale mana. derivation of
description of
Katcina clan, Ahid the returning sun of.. 65.122
Hopiii yu, derivation of
in pictures of
x.xxrv
near
xxx
13-12r
description of
127-339
122-124
winter ceremonial of
Hopi katcinas, Hano names

memoir on
Tanoan names for
Page
119
,.
21
100
100
17, 18
62
I
mm
71
INDEX
KtTwan. description
parliciptitiou in
Past""
of
rowamu
by...
iV-stival
Towji Bisona. derivation of

drM-riptionof
Kicyuba. derivation of Tunwup from
mask of Katoina elan hnuiKlit from
saeredness of water from
Ki'
iw
I'-^'i
U'^
70
34;t
Page
Kntea mana, description 01

Kniea Xata<-ka, description nf
Kwacus Alck laka, derivation
nse of. by gir]>, in Hopi fe.stivaK

Kiowa, obscure .social organization vi
Kite. S(c Kcca.
description of
l"2n
jiersonation of, in Pamiirti
lis
Klahewe
V2(i
Knife, use of, by Hopi kateinas

Kohonino, description vi
T.'i
S5
Kokle. description of
facial
markings
'.'.'i
9a
of
Knknkri. probable derivatinn

ki
from Tat-
nf.
clans
\H
resemblanee of. to Afiya katcina

Kr)kop clan, war-god image belonging
Ilojti kateinas derived from
Kdkop
family,
mask
'J4
tn.
'Jti
I'Jn
of Eototo possessed by.
Kokopelli, derivation of
description of
stl
(12, stl
125
ricseription of
.S(i
Kokshi, dance of Anya kateinas called

Kokyan. See Spider clan.
Kokyan
wiiqti.
77
appearance
-In
Vu
flescriptiun of
'jii
resemblance bet ween. and Habai \viit|ti.

OS
worship ol
21,25
See Tiirtumsi.
Komoktotokya. ceremonial day

Kona. description of
of
2y
115.110
Kopitcoki, use of. in PaUilukofiti

Koroetn. derivation of. from the Keres
description of
Kotka, badge of. in flute ceremony
Honau clan kept by

.similarity of mask of. to that
Towa Bisena
mask
102, 103
29
Ill
ni
Ke
112
Wiki and .Nalia

Kowako, appearance of, in Soyalufia
comparison of, with otlicr'^
to tliose of
80
of.
Koyimsi, description of
107
Powamu dance
ly
;i2
Koyona, deseripti(tn of
time of introduction
80
of,
81
Koyona maim, personation of. in Powunn'i.

Koyona taka, personation of, in Powamn..
Kiikutc clan, prayer sticks given to
ber of
participation in
Powamu
Kuti'a. description of
draw
Soyalufia
25
with others
of,
.si
27.29
of,
in lionse of
125
103
war god
25
.
21
5s
festival
Lakone mana. derivation
121
of
US
description of
variety in dress
of. in diflferent
from buttertiy
lbs
pueblos.
Lakone prayer-stick-making
Lalak<inti, appearance of Lakone mana
22
lis
in.
5s
festival
duration of
20
23
introduction nf, into Tuâyau by the

Patki elans
5S
22,5s
regular occurence of. inSepteml>er

Lahikofilvi. prayer-stick-making of
winter assemblage of
Lalakofitu
ceremonies
fraternity,
bratcd
Language. Hopi,
5.'i
39
eele-
23
Ijy
coniiosite iiatun- of
is
La[)iikti, description of
La.'^so.
appearance
of.
s(i
Hopi
in i.iclure> of
72-71, 7t;
kateinas
107
Leather, use of, in dress of no[>i kateinas..
for horns, in picture-^ of Hopi ka-
S3
teinas
in representing
tongue
91
Leggings, appearance of. in representations

iM. 72.73
of Hopi kateinas
57
duration of
21)
>Vy Lelenti.
Lefipaki.
21, lol
Lenya. description of
.SVy;
Flute.
32
114
Ihireaii. nuuiber of
pamphlets in
Lightning symbols, appearance
Library
pictures
and
b<ioks
.\x\ii
Hopi
of. in
102,108,120
... 84, 90. 92. 95, 9s,
in paraphernalia of
29
Hopi kateinas
72
Hopi festivals
Light orb. a man-being in Iiuquoiau
mology
tlT
Little Ciilorado river, introduction of
28
112
pic-
13
23
Letotobi, description of
use
43
41.42
of, in
cos-
174
Anya
kateinas from
45
ruins dis(Hivered near
m.xix
UXl
lo
123
of, in
Kyamiiryawvl. ceremonies celebrated in

Lakone girls, appearance of, in Lalakonii
:io
festival by...
Kutcahonauu. employment of.

tures of katehms
;i2
mem-
house of, Tcakwaina masks in

entranceofPamiirti procession into.
Kukuteomo, habitation of, by Isauu clan..
Kumbi Natacka, description of
122
Lenyafraternity, ceremoniescelebraled by.
into the ka-
tcina cult
representa-
Lelefiti. description of
inlothe katcina
cult
participation in
picture
25
description of
23
of.
personation i)f, in Pamiirti.'

Kwewil, derivation of
description of
lo'j
si
30
cele-
f<ir
Kwayo. appearance
comparison
27.29
ceremonies
fraternity,
Hano name
25
32
brated by
Kwatoka. bird personation
tive of sun
.^3
iu2
of
limeof inlroductiiin
Tcivato kiva
dift'erence of,
in Paltilii-
of,
knnti festival
Komaiitci.
Powamu
in
KwakwantO
lO'.t
77
in
125
introduction of. by Asa elan

Kokopelli mana. derivation of
los.
appearanet.' of. in Soyaliina
110
xxi
72
125
of
description of
Kwahu,
>Vt Katcina elan.

Kilts,
lOfi
I.oiua.
<
erica t ion of
125
INDEX
350
Page
Loiica, description of
introduction
61
into
of,
Tusayan
62
Loon, a man-being in Iroquoian
c-o.smo!-
ogy
17i, "^85
Loug-bair dance.
vals
Afiya.
>sVt'
Lnctala, ceremonial
day
tcinas
Hopi
of. in
festi-
20
...*.
Macibol, description of
identity
87
with Calako
of,
Mask, a man-being in Iroquoian cosmology.

.SfcHadu'T.
Masks, Hopi use of, in representing gods
importance of, in pictures of Hopi ka-
19,87
Maeikwayo, personation of, in Pamiirti

27,29
116
Macmahola, picture of
xxv
MoGee,
J, Seri language recorded by
study of the Seri by
xiv. xvii
Maine, field work in
ix, x
Makto, description of
. ..
113
Malo, derivation of
125
description of
82
part taken by, in Pamurti festival
29
Malo katcina. appearance

of,
in
Nacab kiva
30
Mamzrau festival, association of Hehea with

Corn maids in
74
Mamzrau mana, appearance
of. in
58
125
118
Mamzranti, appearance of Palahiko niana

118
description of
difference of, from buUerfiy festival
36,38
77
Matia, description of
104
Maya astronomy
Maya calendar system
Maya codices, relative
pictures
xxxi
xxxi
excellence of Hopi
and
15
Maya
language, dictionary of
Meal, corn ground into, for Natackas
grinding of, in corn festival
offering of, in
Powamu
xxvl
71
94
festival
39
30,
31, 33, 34, 37, 41, 44. 56. 60, 69, 103. 107. 118, 121
Meal-grinding, ceremony of. by Aiiya katcina manas

Meal plaque, appuarance of, in representa-
73
tions of Hopi kateinas
rauti
in
36
festival
Mamz-
derivation of
description of
109
at
chorus of
89
festival
personation
performed
symbolic useof, in Hopi festivals
Powami'i
of, in
festival
112-114
Maswik kateinas, appearanceof. in Powamii
Mallery, Garrick, inscriptions obtained by. xxv,
XXX
13
15.59
individual, description of
introduction of, into Hopi festivals
Mastcomo, Hopi
335
23,58
69
Meal pouch, appearance of, in pictures of

Hopi kateinas
59,65,68.76,121
Meat, olTering of, in Powamu festival
Medicine, a man-being in Iroquoian cos-
mology
meaning of term
39
175
15.
16
58
Metate, appearance
duration of
20
fraternities taking part in.
23
Hopi festivals
44.94
Meteor, a man-being in Iroquoian cosmol-
...
ceremonies
cele-
brated by
23
Man-being, definition of
Maple sprout, a man-being
cosmology
55
141
See
Marau
lism
yoi
making.
Maraupaki, appearance of Mamzrau mana
Marau
Marau
lis
praj-er-stick-maklng, description of.

.society,
22
meeting of
by
osplanatory of the use of idols
,
of,
among
the Hopi
Moisture
49.
between designs
those of Eototo
similarity
50
of,
and
77
appearance
Mole, offering of, in

Molina, Audomaro,
Momo,
%
PaliiUikonti
tablet,
of,
..
77, 79, 80. 121
Powamu
festival
collaboration
of,
39
on
Mayan dictionary
description of
kiva, assembling of sun priests near
corn-planting in
255
Hopi
in
personation of. in Powamu

Momtcita, description of
Monkey in Iroquoian cosmology
Mon
ix
104
version of Iroquoian cosmology

pictures
.7
of, in PabiUikonti
52
derivation of
38, 125
description of
76
identity of sash worn by. with that of
of. in
inwu by
S5
84
71
xix
87
30-38
Sumaikoli
104
Minnesota, field work in

wild rice industry in
Mishongnovi people, personation of 8o\v-
Mohawk
appearance
personation
to
51
22
-19
Masauii, advent of
xxiii.xxiv
..
23
March, Hopi ceremony in

appearance of Jlaoibol in
appearance of Wukokoti in
ceremonies of
Marionettes, representation of Corn maids
use
13
Mexican tribes, classification of

Middle mesa, Awatobi migration
derivation of Natackas of
effigies at pueblos of
pniyer-stick-
in
174
Mexican calendar and numerical systems, xxxi

Mexican codices, relative excellence of
Hopi pictures and
15
suggestion from, in studying symbo-
Iroquoian
in
See Sapling.
fraternity.
93.94
ogy
fraternity,
Mamzrautu society, prayer-stick-makingof-
Marau
in corn festival
in
Sec Maraupaki.
MamzrautO
of,
xxvii
81
32
21,25.26
23
214
.
56
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 ..
prayer-stick-makiiig near
Moiikohu, usfuf, in reproêiatationsof Ilopi
katcinas
Months. Hopi
Mofiwiva, Hano ceremonies performed at..
27
31
59
19
.S'2,.'i;j
S4
Soyaluna
of, in
125
T8
description of

in Tcivato kiva
JIonwA
association
wiiciti,
of,
Mosilili.
.svr
Ill
Hopi
of. in
fes-JO
Str Xataekas.
Xanoikusi, ideiUity
of.
with Muyifi wii'i-
113
122
Xaui)iukwijt, indcntily
xxx
t.tf.
with Tuwapf.'fi-
tumsi
122, 1J3
Xatacka mana, appearance
Powanu'i
of, in
35. 39
festival
105
5'2
126
92, 93
Mucaias taka. derivation
of
126
description of
part taken by, in Pamiirti festival
Mucaiasti, description of
Sec Buffalo dance.
Mudheads. appearance
of.in
Hopi
new
107
LSI, 287
visit of. in
of,
3.s
21, 24
Muzribi, description of
101
Mythology, development of
Naacnaiya, description of
duration of
xxix.
Naactadji, derivation of
Nacab kiva. bird dance in, in Pamiirti
xxx
xxvi
or-
naments among
62
126
similarity in dress of Hokyaiia
drummer
Xavaho Auya
94
katcinas, description of picXh
personation of, by chorus in

konti festival
Xavaho Anyas.
similarity of
Paliilii-
masks
44
of.
to
those of the Hopi

Xecklaces. appearance of. in Hopi pictures.
ss, il)
76
use
67
25
of,
used as, by Hopi katcinas.

in decoration of Tcutcknti'i
Xew-fire ceremony, appearance of Wiiwiitcimtu and Tataukyamu in

description of
effect of, on Hopi ceremonial calendar.
variations in
26
Paliilukoiiti festival at, in 1S93
50
participants from, in Pamiirti
27
personation of Malo katcina in
30
Powamil bird dance performed by men

of
ss
S3,
23
29
luna
32
lestival at
39
35.36
festival
human bones
fes-
in, in Soyaluna
display of war-god image in, in Soya-
74
20
126
dances
6H
17
21
tival
73. 74
71
ture of
122
worship of
72
70
Xatick vocabulary, publication of

Xavaho, common use of silver disks as
with the Ta-
noan Nnnoikusi
Muyinwfi, germ god of Awatobi
Powamu
67
7i>-73
to that of a
xxr
wiiqtaka, identity
71
Xatacka taamii, participation in Powamu

festival by
Xatacka wiiqti, description of
Natackas, association of, with Hehea. in
Powamfi festival
cliildren of Hahai wiiqti
correspondence of, with 8oyok taka
transitinnal serial organization

of
35
festival
katcinas derived from
Iroqvioian cos-
mology
67
Powamu
appearance of, in
descripticni of
xxxi
on
liglit
naaun'i,
monsters in PowamA festival

name Soyok given by Hopi to
visitati<in of, to pueblos for food
participation in Powiiniu festival by... 32,33
Muskrat, a man-being in
Xatacka
29
46
Hopi katcinas
72
participation in Powamt*! festival by...
description of
30,31
festivals.
description of
92
See Clowns; Puiakyamfi.
Xuka, Powamtl
by
126
Xanataeka.
39
description of
Muyiu
117
l:ika
xxix.
from
Mountain-sheep katcina. .See Panwii.
Mountaineer. .SVf TiirkwinCi.
Mucaias, appearance of. in Palnliikoiiti
Mucaias mana, derivation of
Muskwaki,
117
Rattle.
Music, aboriginal,
H6
katcinas by
Xalucala, derivation of
79
x.xvi
Motul, Mayan dictionary of
Mountain-lion. Sir Toho.
of.
appearance
in
picMountain-lion skin,
tures of H<ipi katcinas... (".6,90.9t;, 1U6
Mountain pueblo, derivation of Ttirkwinu
in pictures of
katcina
tivals
9'.!,
8il
Dawn
30
79
katcinas
Mooney. James, Clierokee studies of.
reference to photograpli by
of, to
125
Hnpi
in pictures of
109
Xakopan Iwya, derivation of

Xakopan personages, description of
Xakopan picture, portrayal of ancient Hopi
with nwl
description of
of,
resemblance
Hopi name for Pohaha

Xaluctala, ceremonial day
:i2
katcinas
Mnon. Mjipearance
<'f
Xakialcop, description of
location of
Monwvi, appearance
P:ige
Naka, similarity of mask of, to those

Kotka and Wiki
Walpi controlled
31
73
21
19
19
See Wiiwiitcimti.
137
Xewhouse, Seth, annalist
ix. xr, xviii
Xew Mexico, (ietd work in
ix
Xew York, field work in
Xight, a man-being in Iroquoian cosmol174, -^24
ogy
Ximan, abbreviated Katcina dances closed
bv the
56
..
352
INDEX
Page
Kimaii, cU'scription of
duration of
difference in, in different pueblos
purpose of
Niman
katcina, appearance of
22.
Nova
125
21

introduction of Owakiilti by
introduction of Tcanau into Walpi by .
serpent effigies kept in house of
TcanaO introduced into Tusayan by ...
Pakatcomo. .sVy Patki clan.
Pakiokwik, description of
1!3,
Pakwabi, description of
Palabikuiia, description of
si
Palahiko mana, derivation of
125
23
Tunwup on
in
ix
Sec Kelemiiryawii.
derivation of
3,
regarded as a Hano katcina

October, Hopi ceremonies celebrated in
Oraihi, description of Star katcina of
Powamfi
most complicated
use of extramural receptacles for
pent effigies by
at..
114
los
115
that of Hopi
119
of,
.55
77
32
84
derivation of
description of
124
87
effigies of
50, 51
Walpi ceremonies performed at
141
ix
home
of
52
Paliilukonti, appearance of
name
application of
description of
71
festival
91
Paluliikofi, association of. with Niivak
S9
Natackas at
54
51
in Hopi festivals
Palakwayo, description of
custom of making, to katcinas

77
Ohwachira, definition of
255
Oklahoma, field work in
ix,xii
Old-man cactus. .Scf Samo wiiqtaka.
Old-man sun. SeeAhiil: Tawa wiiqtaka.
Onondaga version of Iroquoian cosmology.

Ontario, field work in
of, to
mana
Calako
personations
23
H8
Offerings,
58
118.119
mask
similarity of
83
festival occurring in
25,20
description of
12(5
description of
of
IG
November, Hopi ceremonies celebrated in.

Niivak, association of, with Yohozro wliqti
Hopi
20
70
work
Scotia, field
Novices' moon.
Pakat) clan,
h7
altar of
ceremony
Ji7
31
Hahai wiiqti in
corn-planting to
katcinas appearing in
ser-
68
52
..
22.
40-55
I fi,
87-95
occasional ceremonies connected with. 48-50

variation in
19
Paluna hoya, derivation of
125
description of
90,91
51
variant of Goto in
gg
Orenda, definition of
339
Orozco y Berra, linguistic classification of,
vindicated
xxv
Otgon, definition of
197, 242
Otter, a man-being in Iroquoian cosmology
174, 180, 287, 315
worship of
Pamiirti,
21, 25
advent of Znni
celebration of
katcinas in
ceremony
of,
led
57
by Pautiwa
59
Owa, description of
S2
description of
representation of. by Telavai

Owa katcina, appearance of. in Powamii
81
23
Hopi
24
festival
kalcina mana. derivation of

katcina taka, derivation of
Owakvil mana, derivation of
Owakiilti, description of
difference
of.
from butterfly
120
125
significance of
126
20
23
of. from Awatobi

resemblance of, to Lalakonti
Owakiil tiyo. derivation of
Owakiiltii
fraternity, ceremonies
celebrated by
Owakiiltft society, dance of, in PaUilukoiili.
Owanozrozro, appearance of, in Powamu
introduction
festival
description of
Srt;
58
in
62
of. in
21
102
xxvii
xxviii
pictures of
use of, in Hopi foot races

Paraphernalia used in Paliilukonti
Parrot feathers, appearance of. in
23
5U
115
93
'
117
69,
Paski, description of
Patagonia, researches in
Patcosk, description of
Patki, Ahiilani, the returning sun of the...
introduction of Aiiya katcinas by
Patki clan, affiliation
of,
with Walpi
14
;
participants in
bers of
117
xii
99
122
45
29
altar in house of
dramatization of return of ancients of

13. 15
81
50. 5i
Hopi
70, 92, 95. 98, 100, 105, 106. 112, 120
24
120
67
114
pictures
30
88, 89
Sec Prayer sticks.
val in 1900
16
in representation of Tcutckutu
Monwu.
Paiakyamu, appearance of. in dramatization of growth of corn

in Hopi festivals
in picture of the Nakopan hoya
association of. with Kaisale mana
Painting. Hopi skill in
katcina, Hopi fears about
Paintings, appearance of, in Puwamu festi-
16
introduction of Tcak-
Paper bread, appearance

Hopi katcinas
5S
125
59
t',4
Pamliryawii, ceremonies celebrated in

Paiiwu, description of
Papago, altruism of
conquest of nature by
58
duration of
Owl.
Paho.
waina
23,58
festival ...
festival
katcinas appearing in
personation of Sio Humis taamu in
purpose of
39
Owa
Owa
21, 26-29,
29
.
IB
124
Tawa Paholawu mem31
INDEX
353
Vn^r
tki clan, iirayer-sti('k-inakiiii,Mit.
thu
hniise of
llirnu
meal
iiij: (if
at.
by riuitiwa
Lalakonti inio
Tusayaii by the
house of. ontranee uf ramiirti itoccsi-Iaii'*.
iutrnchietioii of
sion into
Lahikontfi winter assemblage hrld
m
serpent effigies kept in
probable derivation of Afiya kntciiia
and Zuiii Kokokei from
r>l
94
Patszro, appearance of, in Soyalufia
25
description of
personation
80
of, in
Powanu'i
32
I'atszro katcina.eomfjarison of, with others.
xl
ratlin, description of
lir.
appearance
I'aiitiwa,
of. in
Powanu'i
val
3i;
connection
-j
rj
M)
2ti
by
resemblance between syudiolic design of, and that of Cipikne
I'avacakaci. .Si-/' Moisture tablet.
Pawik, apjiearance of, in Soyaluna
4h
of,
in l>t93
in I'amiirti
rc((rd
Payne
xxxr
obtained of
on changes in languages
xu
K. J.,
Phallic emblems, appearance

Plialli(
rif,
iK
24
Pictures of kateinas, arrangement of

description of
jg
]3
made
ri9
in
painting
ka-
Pigeon, a man-being in Iroqurnan cosmol-
iMne,
appearance
of,
in
:m
23
24
Powamu
(i7
Powamu
of. lo
festival l)y,..
Pamiirti
20
it\
19
kateinas, festival ai
ss
Powamiiryawn. Hopi ceremony

Powell, J. \V.. field work of
in
22
x. xiii
sociological studies of
work
of. in
xx
comparative philology
xxin
I'm yer offerings, custom of making, in Hopi
use
77
made by
Prayer slicks,
Flute chief in 1900.

in winter T.akone Paholawu
4(i.]7
2.S
Priest frnlernilies. Hopi. association of.
masked katcina
names ol
\\ iili
oliservan<-es.
FraternUies.
.s'cr
Hopi foot races

Pueblo women, style of liair<lressing
114
ol
Puma.
Srr
ol
\\ii
'Ii.Iki.
Hano
fbild-llnj^ging
cen-mony
09
Hopi festivals
Putckohu. s,e Rabbit sticks
Piiukon, appearance of mother and grand-
mother
of
119
similarity in facial symbols of, to those
Piokot, des( ription oi
iur
Kokyan
to iliuse 01
21 ETH n3-
Ill
grandmother
Hopak,
Pal una
fd
Keea
of
tlie sister of
lioya,
90
?^9
twin broihrrot
U) those 01
90
78
Puiikon hoya. de.scriptKMi
similarity ol symljois
Ill
-23
120
wiiijli.
"t
3<l
20
U3
43
appearance ot, in pictures of

Hopi kateinas
78,9.^, 112,
Pi Hon nuts, use o(. m Hopi festivals
lir.
89
Pueblos, correlated agricultural and sucial
derivation of
Piptuka, description 01
Plains Indians, tonnection nl with Tewas.
similarity 01 leggings worn by Podaha
24
23
Prizes, u.se of. in
7(1.97. lOii
tree,
39
Hopi ceremonies. 30,31,53,55,57,93

custom (tf. in Hopi fe^tivaN
53.54
<Iays of, in
13
29
of, in
I'raying,
Purificalifni, act of, in
lOd, 102.
117
122
'lO-'
I'inc
.'i7
25
22. 31-39. .S4,h5
deVelo[imeni
17. is
pictures of Hopi
kateinas
t> 1, 79, S2, 83,
use of, as screens in Hopi festivals
by Hopi kateinas
to represent hairand beard
.^2
.
festival
XXV
by
Bean-i>lanting to
kateinas appearing in
Priests,
tenia pictures
ogy
Piki.
Sre Paper bread.
Pima kateinas among Hopi
i'inart, Alphonse, Sen vocabulary obtained
226
20
15
bydin'ercnt]>crsons.
Pigments used by Hopis
jx
xii
^mw
Hopi
.59
ci H'ipis to ilraw
purpose of
variations in,
loij
making <if,
sig-
nificance of
employment
Francisco
festivals
72-71
S4
duration of
in re[>re-
sentationsof Ibipi kateinas

proceedings among the Hopi,
37
52
fii
description of
return of Alnil from

signiMeance of
variation In
-jt
Pawnee Hako ceremony
name
25
M\
..
77
advent of anciciils of Kateinas clans.

bird dances in
resemblance
7,s
Xacub kiva
Ik;
Pottery.Tusayan.cxccUencc of painting on.

l.S
Powa, derivation of
vjo
Powamu, appearance of Wupamau in
91.92
flO
]-j.-,
at
Porto Rico, held work in

ethnologic material from
Potato, wild, tlie first of vines to
participation in
derivation of
description of
jicrsonation
house of
Pohaha, description of
Pompin, Tcwa name of San
m< mil tains
application of
festi-
of, with Pakab clan

Kod, derivation of
personation of, in pHunirli
personators from Tcivalo ki\H led
Page
Planting katcina. Srr Paski.
Planting stick, appearance of, in picliires
of Hopi Uatcinas
use of, by Hopi kateinas
in Masauu <'eremony
Plaza kiva of Hano, corn-planting in
Plumed Snake, consecration of Monwiva to.
nl.l
lit
90
I'uukofi katcjna
90
INDEX
354
Page
Page
25
Sahagun manuscript, suggestion of, concerning symbolism

part played by, in Masauu ceremony.
SalabMonwu. descrijjtion of
78, 79, lUti
Salamopias, identity of Cipikne with

Samo \vii<itjika, association of, with Hop-
Piiiikou liuya, worship of
21,2r>
PiiiiUofi k)il(!inas. dissimilarity of,
and Buf-
falo katcinas
43
Piiiikoiiki, description of
Rabl)it skin, use of, as
rujir,
t<inas
50. 74.
appearance
Hopi katcinas
slicks,
Kiiliiiit
use
Rjilil)it tails,
by Hopi ka-
f)f,
of, in
7tj,
113, 111)
for necklaces, in deco('i7
Iroquoiau cos-
in
'-02
mology
Racing katcina. See Wawac.
Rain, representation on Hopi masks of
114
symbols to bring
41, 42
symbols of, in Hopi festivals
Rainbow, symbols of, appearance of, in
64, 102, 108, 121
Hopi pictures
121
legend of travel of Hopi gods on
22
Rain-cloud clan, basket dance of
katcinas of, celebration of advent of,
-
in
Hopi
fi4,
Zuui, correspondence of, to

katcina fathers
Rain symbols, appearance of, in Hopi pic-
56
47,84,88,92,105,119

appearance of, in pictures of Hopi ka-
Rattle, a
174
64 72. 78-80,
.
83, 86, 92, 95, 96. 99, 102-104,

of,
in
Powamu
07, 11
festival
31
gourd, appearance of, in pictures of

Hopi katcinas
appearance
Hopi katcinas
turtle-shell,
of
of, in
Reed.
82
See
Tharonhiawakon.
Sash, appearance
XXI
tic of
19
Secret ceremonies, absence of, in abbreviated Katcina dances
56
from butterfly festival

performance of, in Niman
Seeds, appearance
of,
Pakab.
xxviii,
See Ahiil.
..
xix.
58
introduction oi buffalo dance from

introduction ot butterfly dance from...
migration of Asa and Honani clans
from
K.
mask
01,
of,
22
xxvir
xiv
not related to the
Sheep
appearance
Hopi katcinas
by Hopi katcinas
seapuipe,
Yuman. xxv
xxv
xiv
xxviii
xvii
of. in
pictures
61.76.106
of
of,
85
dance
in
accompaniment
in
making accompaniment
tr>
in
Hopi
for
song
56
festivals
in Hopi ceremonies
Sheep horns, appearance of. in pictures
Hopi katcinas
'119
sheepskin, iippearance
katcinas
of, in
64
of
102
dress of Hopi
43,
72. 73, 75, 83. 92, 93, 106, 117, 119
hullflius
Sheepskin wig. appearance

xxvi
Iroquomn eosmo.ogy
kept by Walpi Pakab clan...
289
kept in house ol...
51
Sa clan, serpent
80
221
26
iiulhori/.atiou ot
procured by
Kostf-will()W in
43
95
58
maternal organization of
submission to nature of
technology of
ers of
107
in
dialects of
xx
decoration ot Hopi
Rings, appearance of,
S3, 115
katcinas
Rio Grande pueblos, dress of tablita danc-
Hopi
in
use
Rice, wild, extensive aboriginal use of
56
in pictures of
Hopi ceremonies celebrated

Seri, the, egoism of
27
107
58
katcinas
Semicircular bands, use of, in decoration of
Hopi katcinas
symbolic use of, in pictures of Hopi
katcinas
Seneca version of Iroquian cosmology
September, annual occurrence of Lalakonti
language
...
68
Seasons, Hopi
face-painting of
Robt-rls.
{\'S,
105
37
Return katcina.
Hopi
7b, 76, 78-80. 82, 86. 96, 99, 100, 108
30
Sc<'
in pictures of
of,
katcinas
of. in flute
XXIX
Sabi.
196, 201, 208, 218,
in
Responsivity, ethnological principle of
95
219, 302, 312, 315, 325. 328. 331 333, 335
82
pictures
ceremony
Hopi festivals
in Pamurtl
Rattlesnake, appearance of, ni pictures of
Hopi katcmas
use
ogy
59,
priests,
distribution
105
tcina
Jtatcinas
tcinas
by Tewas
Turkwinu derived from people of
Sapling, a man-being in Iroquoian cosmol-
52
Savagery, matronymic system characteris-
GG, 68, 80, 81, 84. 88, 90, 92-94,
tures
125
29. 41, 42, 47
98, 102, 105, 106, 108, 112, 118, 120
Rain
112
derivation of
Samo wi'iqtaka katcinas, appearance of. in
PaluUikonti
San Francisco Mountains, name given to.
Hopi
of. in
festivals
in pictures of
60
dance, appearanceof, in representations

of Hopi katcinas
wearing of. on shoulder, by Hopi ka-
Sec Patki clan; Water-house clan.
appearance
79
.'>"
Soyahma
Rain-c*loiid symbol,
37
inyu
pictures of
ration of Hopi katcinas
Raccoon, a man-being
13
. .
effigies
95
of
Shell rattle.
Shells,
of,
in picture
Woe
67
See Rattle.
appearance
katcinas
ol, in
pictures of Hopi
92
INDEX
Shell tinklers, representjition
Page
of, in pictnrt's
Hopi katciimv
Shrines, appearanee of, m Pamiirti
use of. in Hopi festivals, forreeeption
Snake, heads
of
prayer sticks
Siehumovi, celebration of butterfly
.is
'il,
planting of beans at
serpent effigies owned by
.si
Sikya Cipikne. .Sff Cipikne.

Sikyahnnauu. use of house of, in Pamiirti..
Sikya I ki. derivation of Hemico from
derivation of Masauu from
destruction of
by
l.i
s.";
77
n7
Sipapu, appearance
Pamiirti festival.
badges placed
in, in flute cere-
112
of, in
28
mony
29
of,
representation
ly
fraternity.
.Str Tciia fratcruitj

identity of dres.s of, with thai
girl,
flute girl
r,-
Snake prayer-slick-making, description

Snake priests, meal l>agof
Snares, use
,s
worn by
of,
j^j
by Natackas
:i5
76, .S2. Hh, Sfi,
'.)1
97, 99,
9.i.
100, 1U2, 103, lO.VlaS,
1,
Snow, a man-being made by Tawiskaron

Snow kateina, identity of some of the symbols of, with those of Huik
...
i;i
See Niivak.
Sociology, branches of
Solar myths, a.ssoeiation of Bute with
xm
.\.\.
Tawa
101
.=,5
,ss
iug in Hopi festivals
44
ceremony
^q
iu Pamiirti
of.
in
Sorcery, accusation o
Po-
IM
\%-,
by
32
j2!J
description of
^,.^
jqq
in pictures of
Soul,
'J.'i,').
. .
2,s
Snake, effigiesotappearanceof. in Hopi
fes-
tl.i2.
14
j^
Sowifiwii, derivation of
deserii)iion of
similarity of svmbolism
52,5
103-104
of.
to that of
Teub
n,3
So wiiqti, appearauce of, in festival of

waun'i kateinas
I'o-
33
description of
Kokyan
y^
wiiqti with
90
Soyal kateina. .svc.\hiilani; Soyaluna.

Soyal manas. appearance of, in Soyaluna..
derivation of
121
]..j
relation of. to elan

See Soyaluna.
4,5
.'Soyaluna, api)earaneo of Ahiilani in
121
celebration of advent of rain-cloud kutciujis in
,^7
description of
duration
k;.,',!
against [laiuters of
meaning of term
identity of
Hopi kateinas
jqj
Sky god. .SVf Suugod: Wui>aman.
Sky. visible, in Iroquoian cosmology
h]
sky world in Iroquoian cosmologv .. 175,
2.s2
Smoke, ceremonial, in Powami'i festival
si;
Smoke talk, ceremonial days of. in elaborate Hopi festivals
20
Smoking, custom of. iu Hopi ceremonies. :fli, ,i:i,
00
27
kateinas..
jq^
114
324
Song.characterislic feature of, iuSumaikr)li.

movements of Corn maidens to rhyilini
.Sitgreaves, Lorenzo, ruiiu'd [luehlo discov-
tivals
,s7
of
Snipe kateinas. Scr Patszro.

Snout, varieties of, in pictures of llopi
kateinas
2,s, .>ii, ijo, r<2. SMiti,
nij
of,
to
tlitulilii
tinklers
iu flute
of
ered by
Siwap. description of
Skin tablet, appearance
21
.ij
resemblance of decoration of Macibol

snake symbol of
similarity of costume of. to that
of
Powamu dance
of
of
festival
mana, derivation
oi
rendition of, in Hopi festivals

31, 30,37
useof, asaceomijanimeni tomeal-griud-
Sio HumistaamiVdescriiitioti ofpietureof..

Sio Humis taadta. derivation of
Sio
Snake
Snake
by Hoi>i kati-inas
sio Humis kateina, apiiearance
wamfi
flute
i^r,
io7
of,
with
of,
'"
Sio Avatc hoya, derivation of

de.seription of picture of
difference of, from H.)pi .\vati' Hoya.
Sio Calako, derivation of
Sio kateinas,
alternation
,5.'")
description of
Humis, derivation
.-,.(
. .
in addressing gods
Sio, derivation of
Sio
22
23
festival
7-1,
sikyiitki kateina, designation of Hopinyij

as a
7.5
by Tc.iuau kateina
112
clan,
MS
owned by
117
pottery from
use
ll.i
;j,s
introduction of Eototo from

legend connected with
peopleof, familiarity with kateina eull
.siicred
2.S
of,
festival,
n.^j
c.\eellence of painting on pottery from.

Hopi territory owned by
Kokop
suggestion
.'ii
to liouses in
!__.
91
.VcTcliatikibi.
.s,s
26
s4
Tcanau
Masauu bv chief
descriptiiPii of
fraternities taking part iu
Snake
s7.
origin of people of
pictures
Snake dance,
'Jfi
7(i
of. iu
"f
Tcidiaiyo kateina
.s'rc Telia elan.
pj.vi-jii
fis-'urines of
by Ahiil
of
Suakeclan. overcoming of
.IS
mesa Nafiicka masks in

Corn maidens possessed by
Honani elan of
of.
of, in r'ieture
.'.:
festival
flcrivatiou of kateinas in
Sec
image
27
of
celebration of Owakiilli at
celebration of Pamnrti at
visitation
appearanee
of Hopi kateinas
(;,s
at
Kast
355
images
..f
21
2} 25
r)f
Wiirgnds displayeil
20
iu
2.1.
26
INDEX
35()
Page
Page
Soyaluna. nHditif;ations
correspomling
of flute or snuko
in,
to celebratiijii
dunce
'21
purpose of
IC
variation in
Soyan
ep. api)earanoe of, in PaluUikoiiti...
derivation of
description of
Soyniiini kateinas,
Stein, R.,
.Stick,
pic9S-lU(i
tures of
Soyok, derivation of name

Soyok mana, derivation of
71
See Natacka mana.

Soyok taka, correspondence
74
association
ceremony
with Na-
22, 23
74
deri vation of
description of
Natacka
74
(i7
7U. 71
Masauu
y6
7n
preservation
similarity of
24
125
315
Spider clan
Spider woman. See Kokyan wviqti.
Spirits, primitive belief in existence of, after
Ill
16
15.
If.
Spots, decorative use of, in pictures of Ilopi
Summer sun
57
55
in
83
y)rayer-stick-making. fraterni-
taking part in
23
symbolism
of.
31
21
16
122
120
to that of
Wupaman
91
symbols of in Hopi festivals

Sun clan of Hano. extinction of
Sun god, dramatization of the advent of.
garment worn by, in picture of Ahiil
41-13
representation
in
,Se('
Sun
in pictures
of.
57
.
24
..
6S
In Pamiirti
26
SoyaUma
worship
174
65, "H, 97, 107

of,
in
Sun, bringing of Buffalo maid to Tusayan

by
dramatization of return of
objective embodiment of spirit of
personation of, in eagle form
representation of, in Hopi pictures
appearance
Hopi kat<'inas
57
of,
Summer, prayer-stick-making
Spruce, appearance of in Hopi pictures .. 89.121

Squash, a female man-being in Iroquoian
of.
Xavaho
Hano
Walpi to Hano
similarity of
katcinas
76, 103
Spring, .sacred, use of water from, by Hopi
7G
katcinas
Sprout, Maple. See Tharonhiawakon.
Sprouting seeds, symbolic use of. in pi<'101
turesof Hopi katcinas
cinas
in
of,
foray
Spider, a niun-l>eing in Iroquoian cosmology

embodiment of spirit of earth as
cosmology
appearance of, in pictures of Hopi kat-
55
57
of
Sumaikoli masks, capture
ties
death
by. with thai of
spring ceremony of
See Sio.
rif
96
worn
summer ceremony
wviqti.
Soyoko, description of
See Natackas.
Soyoko group, Tcabaiyo referred to
Soyol katcina. See Ahiilani.
Soyol manas, appearance of. in Soyaluna..
Soyowa, derivation of
bUfssom
125
identity of sasli
71
festival by... 39,
96
of
125
See
06
mask with
those of
of,
tacka
PowamO
festivals
Kawikoli
of
derivation of
personation of, at Walpi
Soyok wiiqti, derivation of
participation in
26
xxx
summer
V2^
])ersonation of. at Walpi
100
Eskimauan research of
xii
.56
notched, use of, in Hopi festivals ...
Stone, bridge of, in Iroquoian cosmology ..
309
Stone images, representation of Hano warrior gods hy
21
Stone implements, Steiner collection of., xxxiv
Sumaikoli. appearance of, in spring and
19
J^-'i
of
Ho-
Zuni studies of
52
Vlrt
descriptions
Stevenson, Matilda C, mention of

tcauni by
on Zuni claim to Sicliumovi
24
24
of
Ahiil; Calako; Pautiwa.
gods. Calako one of the

explanation of multiplicity oi
similiirity nf attire of, to that of
110
101
Sumai-
6:^.
'6
koli
82. 92, 97, 102, 103, 112, 116, 118. 110
seeds
appearance of. in representations of Hopi katcinas
Sunflower, a female man-being, in Iroquoi
of,
an cosmology
appearance of, in Hopi pictures
64
Squash katcina. Sec Patuii.

Staff, appearance of, in pictures of Hopi
katcinas
Standard-bearer, figure
Buli mana
Star, u
in
Stars,
174
See Coto.
appearance
of, in
kat<'inas
rhiirartcristic
pictures of Hopi
of.
See
Sun
in pic-
ture of Coto
decorative use of, in Hopi festivals

Stephens, David, exposition of meaning of
creation by
.See
Sun prayer-stick-mak-
Sun katcina. Sec Tawa.

Sun ladders, appearance of. in Hopi festivals
in pictures of Hopi katcinas
Sun masks. See W* iiwiiyomo.
Sun praycr-stick-making, description of...
65.92,99.102,111.113
arrangement
fraternity.
ing.
120
female man-being in Iroquoian cos-
Star katcina.
Sun
picture of
mology
74
64,
106, 112, 120
G5, 68. 103, 121

of.
Tawa
priests,
43
V'3
21.22
Paholawil.
assembling
of. in
Tawii Paho-
Si)
lawfl
56
47
winter ceremony of
31
138
Sun spring. See Tawapa.

Sun symbol, worn by girl in buffalo dance
67
INDKX
35;
Page
Sun
appearance
InbU't.
in
of.
of
i)it.*tnres
Hcipi kiilfinas
Sun worship, use

SwaÎikii,
7>.)
Calakn masks
of
appi'araiu'L'
in
of.
in
Tji
ill
Tcabaiyo
Teak waina. derivation of
Hopi katt'inas
nietliiid of obtaining iuformatiouubontpredomiiifince
niqueand
tures of
of.
skill in
11
xvi.
xvn
painting..
]?,
Hopi katcinas
lU,
ll,s-l_(j
Tiibiita dancers, dress of
resemblance
of,
of, to
9S
Tarijiolf-j.
appearance
of,
44
Teanaii. appearance of. in Pahilukonti
los
gs
47
Talakin, association of, with Matia

Tanik. mask of. kept by Walpi Pakah clan.
KM
\Vu|mmau
katcinas. dance
((."i
of, in Paliilii-
koiiti
,f,()
colonists, introduction of East
mesa
Natackas into Tusayan by

Tanoan katcinas.adoption of, among Ho]iis.
Niivak regarded as one of the
Tataukyanu'i. appearance
of.
in
Paliolawu. sumnu-r, description of

winter
Src
Sun
117
..
23
.'^(i
;il
prayer-stick-makiTi^'.
wiiittaka, identity of, with Ahul

Tawapa, meeting place in Pamiirti
similarity of Walpi festival

of
March
festival
;ii.
u.
to that
of
yi
appearance
of. in
Palulu-
koftti
-,4
Tciitcakwaiua kokoiamu. per.sonation of.

by Tcakwaina kitcinas
'Icatcakwaiiuimamantu, personation of. by
Tcakwaina katcinas
Tcatcakwaina taamii. personation
Tcakwaina katcinas
Tcatcakwaina tatakti, personation
Tcakwaina katcinns
Tcatcakwaina yuamil, personation
Tcakwaina katcinas
pj'j
2"
those
,S4
45
4,1
of,
by
of.
by
cf.
l>y
45
4,^
45
Tcilikomato. description of
Tcivato kiva. bird personations iu
corn-planting iu
Hopi
festival
performed
no
30
50
in
36
l'2r^
oi
20,27
.S5.
125
,s5.
ceremonial day of elaborate Hopi festivals

Telia, language of. different from modem
no
first
Hopi
no
51
liy.
Tcnatikibi, description of
23
57
duration of
-jO
Tciib, description of
fraternity,
-.o
]s
Telia clan, description of

serpent effigies kept in house of
Telia fraternity, ceremonies celebrated
Tcub
Tawa
to that
Nrt-Salii.
Tcanairi katcina.
^t)
100. 101
ceremonies celebrated by.
52
descrii.tion of
loi
description of
gg
yi
of.
Tcotcoyunya.
i*4
03
pj5
[iriests
23
.S7.llii.n7
'
Wupamau
73
new-lire
1^5
yj
of
Tcolawitze. derivation of
description of jiicture of
personation of. in Pamurti
Tcosbnei, derivation of
43
ass()ciation of flute with
fraternity,
18
12*2-124
ceremony
Taiaukyama fraternity, ceremonies celebrated by
Taiciikli. appearance of, in Hopi festivals.
in picture of the Xakopan hoya
in I'owamu festival
description of
71
S3
Tanoan names for Hopi katcinas

Tanoan pucblo, buffalo dance at
Tan towa. Srr Sun clan.
Tawa
Tawa
9.".
27
...
y_>S
meal bag
snake
ys
Veboho
Pannirti
mask
similarity of
97
it7,9,s
of. in
of
3;;
picturcsnf Hopi
of, in
similarity of
M)
loii
Tawa,
derivation of
description of
;ô
called.
Tanoan
>'.)
ss
".n;
of, to
clan
us
Takpal)ii. corn in picture of
resiMutilance
i;3
by Kukiiic
Tacab yebitcai
in decoration iu Hopi festivals..
Tauimn Afiya
125
Tcakwaina taadta. derivation of

Tcakwaina taamu, description of picture of.
Tcakwaina yuadta. derivation of
katcina.s
use
of
po.ssession of
Tcakwainas, personation
Pi>wamii dance by
Tacab naactadji, descriyjtion of
Tacab teuebidji, descripiiou nf
Tacab yebitcai. descripiiou of
resemblance of, to Tacab
02
legend of
Tcakwaina masks,
'>()
similarity of mask of Teiik to that of ..

Tacali katcinas, dance of. in I'aliUiikouti..
45
33
SI
kiva
71
by
by Tolavai
Tacab vViiya, description of

Tac-ab Afiya katcina manas, appearance uf,
in Paluliikunti festival
Tacab katcina. personation of, in Wikwaliobi
r,-j
katcinas, luT-sonages participating in dances of
Powamu dance
'Jy
..
75
p^."-
Tcakwaina mana, derivation
n.s
description of
part taken by. in Pamvirti festival
jtersonation of, at Xacab kiva in 1893
Tticjilt.
representation
Tcakwaina
l(i,'>
tli, lOii.
71
resemblance of, to Hi"^hce

Ti-akwaina clan, claim of. to Tcakwaiiia,
katcinas as clan ancients
as huaddress, in pic-
in Hoi>i pictures
descri|)tion of picture of
nit
tecli-
dfi'oratiou
Symbols on masks, Hopi

Tabb't. appoaran<-e
primitive
in
of.
wiskaroii. a
pictnrfs uf
52
mau-being in IroijuoiaTi cosmology.

305. 307, 3()'.). 310. 321, 327. 332
IK)
of
pii-tnri-s
Hopi katcinas
Syinlmlisiii, ilelinitoness nf. in
Tawapa. ceremonies performecl at

Tawawimpkya. Sir Sun priests.
ceremonies
n)3
eelelirateil Iiy.
Tciib katcina, .similarity of syndjolism

that of Sowiiiwu
Tciielawu, derivation of
Tcukapelli, description of
23
of, to
103
]25
n.^
..
INDEX
358
Tcukubot, description of
Toukuwimpkya, appearance
of,
in
Page
P>ige
91
Trumbull, J. H., Xatick dictionary of. xxv, xxvi

Trumpets, use of, in Hopi festivals
54
Tubeboli manas, pictures of, in Hopi fes-
Hopi
24
festivals
TeutekutO, appearanee
of.
in
Hopi festivals.
'M
67
description of
Technology, earliest
.stiiges
xvii.xvrii
of
tivals
42
Tumae, description
of
104
Tiimas, description of
flogging by
68, 69
Te clan, mask of. .sve Pohaha.

Teeth, prominence of, in mask of Yohozro.
84
member of Tiinwup group
Tehab), description of
70
participation in
Powamft
personation
36
Powamu
Powamii dance
festival by...
07
Tehuelche tribe, investigation of

Telaviii, appearance of, in picture of the
Nakopau hoya
xii
Tnil wup, derivation of
117
description of
function of, in
participation in
39, 67
in Powamlî festival
description of
81
126
Tenebidji, derivation of
xxv
Tenochio, Seri vocabulary furnished hy...

Tetanaya, description of
SI
125
Tetik, derivation of
los
description of
Tewa, buffalo dance introduced from
'M
Ill
connection of, with Plains Indians
introduction of masks to the East mesa
Ill
by colonists from
123, 124
names of, for katcinos
Tewa ki va, Powamft dance in

Tewan clan, katcinas introduced by
Tharonhiawakon, meaning of creation
man and animals by
names
of
reference to
See Zephyrs.
Theatrical performance, Hopi
Thomas, Cyrus, Central American stocks
classified
cyclopedic labor of
Mayan and Mexican calendars

Jessie E.,
Tinklers, appearance
of. in
36
125
70
70
festival
by
67
of
of. in
pictures
Hopi katcinas
71,
89, 100.102.103,
of,
Hopi
in
105,107
festivals
46
51
of.
95,105,124
105
kept by Walpi Pakab clan
95
Turkwinil mana, derivation of
124
description of
22
105
Turpockwa, appearance
of, in
Soyalnna
descriptifin of
xii
20,
M
%
66
26
appearance of. in flute festival

Tiwenu. description of
Tiyuna, Hoi)i ceremonial day of
Tobnccf) clan. East mesa Natacka masks
kept by
17
70
so
appearance
feathers,
mask
xiv
Hcliliilti ...
Turkey
138
pictures of Hopi
katcinas
Tin rattles, peculiar to dress of
Tiponi, absence of, in Pamiirti
33
Koyona
Sec
description of
xxvn
scribed by
67.68.69
Turkwinil, derivation of
vocabulary, tran-
Tiburon, Seri Indians of, study of

Tierra del Fuego, researches in
Tiiuini, Hopi ceremonial day of
Turkey.
138
XXXI
Mayan
Powamu
participation in
use
investi-
gated by
Thomas,
festival
Tuiiwup taamu. description of

member of Tunwup group
Tiirkinobi
xxiv
xxxii
by
69
Powamii
taadta, derivation of
62
137
33
Tuiiwup katcinas, flogging by
Tunwup
29
67
125
personation of, in Powami'^ dance

Tuiiwup group, personages of
32
of
in
of,
festival by...
25
79
symbolism
Palakwayo
similarity of
of,
to that of
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 representations of Hopi katcinas

distribution of, in Powamii festival
Tiirtumsi, derivation
of,
64
31
from Comanche
tribe
99
description of
99
102
20
Tnsayan, bringing of Buffalo maid by Sun

to
70
105, 106
Toho, description of
25
picture of, in house of war god
25
Tokotci, picture of, in house of war god
Yehoho.
106
Tokotcpateuba, garment worn by
Tooth, the tree called
151, 17(;
31
bringing of helmet of Tcakwaina to

ethnologic exploration of
germ god
. .
XL
38
of
introduction of
62
East
mesa Natackas
. . .
Totca. description of
personation
of. in
78
Powamu
32
Totci, figurines of Corn maidens made by.

88
Totokya, Hopi ceremonial day of
20,52,121
Triangular figures, appearnnce of, in picturesof Hopi katcinas. 65-67.79,99-101
66
use of. as rain symbols
89
Triangular mouth, Hopak distinguished by.
Trifid symbol, appearance of, in representa71
tions of Hopi katcinas
into
71
introduction of Lalakoiiti into

introduction of Loiica and Kokopelli
into
Tcanait introduced by Pakab clan into.
58
62
91
Tuscaroras. adoption
of,
by lA'agne of the
Irotpiois
Tuwanacabi.
< Honani
133
clan.
292
Twins, birth of. in Iroquoiiin cosmology...
1S5,230
male, birth of
Sec March.
Uciiniiiryawi'l.
I'rcicimu. dtj-cription of
106
INDEX
359
Page
appearance
Visor,
Hopi
in pictures of
of,
katcinas
9fi.
American,
Bureau
V(u-abul;iru's,
Waterfowl, man-beings in Iroquoian cos-
xxiii
Vronian. A. C
Wafer bread, appearance

Hopi katcinas
in pictures of
of,
description of
Wakac, derivation of
30
120
description of
113
Wala, masking of katcinas at

shrine of
Walapai tribe, derivation of Tcosbuci from.
Walpi, bird gods personated by
child-flogging at
by
in
9'i
by
27
Paliiliikonti
festival
4s
at
31
public dance of Aiiya katci-
nas in
r,4
festival at
serpent efligies
serpent efligies
similarity of
made by. in
owned by
mask
that of
31
1900
Bisena
tobi
57
S9
34
o!',
Warrior, representation of a
the Great, in Iroquoian cosmology
War gods, worship of

Warrior maid, Hehee appearing
lus
319
25,20
as. in
Po-
festival
katcinas.
230. 2;is
Src Tetanaya.
Fresh, a man-being in
Winter
50
of
23
ceremony, Hopi
24,25
worship of war gods in, in Hano...
25
Walpi. appearance of Ahulani in...
12
Sre Soyalnfia.
Winter sun prayer-stick-making, fraternities taking [lart in

Winter Tawa Paholawu. description of
tield
work
in
wild-rice industry in
XIX
of
00.07
participation in Powamii festival by...

part taken by, in Pamiirti festival
Woe katcinas, appearance oi, in Palulu-
vals
53
SI
30
171
15
41.43
Wood. H. S.. editorial work of

xxxii
Wukokoti. appearance of, in PaUibikofiti..
.52
Powamu
festival
3t
description of
175
29
kofiti
personation of, in Wikwaliolu kiva

Wolf, a man -being in Iroquoian cosmology.
Wolf kateina. Sa: Kwewu.
Women. Hopi. skill of, in painting
personation of, by men. in Hopi festi-
in
Iroqimiau
cosmology
prayer for, in Hopi festivals
squirting of, by Hopi katcinas
summer
solstice
74
Warty, a man-tjeing in Iroquoian ci>smol-
ogy
to that of
Woe, description
in pictures of
'.)
Water,
of,
Winter snake ceremony, fraternities taking
Wisconsin,
104
Hopi katcinas
90
War implement, appearance of, in pictures
of Hopi katcinas
Waring. Lucretia M., cataloguing of Bureau
library by
xxxii
Wasp
Winter Marau Paholawu, description of... 23,55

Winter prayer-stick-making, resemblance
9H
74
iippearance
174
part in
112
Walpi men. Sowinwu kalcina not recently

personated by
wamu
mology
Wings, imitation of, by feathers

25.27
Winship, G. P
x
Winter tUiIe Paholawu. description of.. 2;i. 29,30
Winter Lakone PahoIawA, deseriiition of..
39
23
of Bear family of. to
Ke Towa
Sumaikoli and Kawikoli masks in

Sumaikoli summer ceremony at
variant of Coto at
visitation of Ahlil to houses in
Walpi katcinas, derivation of, from Awa-
War bonnet,
personated in
30
Tokotci.
Willow wands, use of, by Hopi kalcinas ...
50
Wind, a man-being in Iroquoian cosmology
174. 224. 232, 233. 235
Spring, a man-being in Iroquoian cos-
.'>!
.'ii
110
<if
.svr
9'i
in Pamiirti
91,
Wikwaliobi kiva. Tacab and Wôe katcinas

Wild-cat.
9.'i
Tanik kept by
13,14
pictures.,
25
Wiktcina, description
w'l
from
planting of beans
Powamii
Wicoko, worship of
of Sabi kept by
personators
of.
Srr Bull-roarer.
70
of Citoto kept by
of,
of. in Hr)pi
114
IOS.111.120
115
'^^
2S
Hopi
119
Whizzcr. apiiearanee
112
114-117
pictures
57
09
39
participation
of, in
.Vi
29
wiititi
at
of Turkwiiu'l kept
blankets, appearance
Whip, use of, in Hopi foot races

White bear. See Kutcahonauu.
White katcina. See Kutea.
Whites, influence of. on Hopi fiaintinK
So
174
katcinas ap-
pearing in
Wealth, display of, in Pamiirti festival
Wedding
122
so
races, description of
1"J5. r2t>
introduction of Sio from Zuni into

Pakab clan of, introduction of Tcanau
of
katcinas
Wawac
33
31'.,
corn-planting in Teivato kiva of

departure of katcinas from
derivation of katcinas in
destruction of Sikyatki by the
East mesa Nataeka masks in
frightening of children by Soyok
plaza
5'J
1S2, 285
Water-house cUn, germ goddesses of

Water of Springs, a man-being in Iroquoian
cosmology
Wattles, appearance of, in pictures of Hopi
S3
Wahikwinema,
mask
mask
mask
mask
mology
97. 98. 102, 103
in archives of the
Wupamau, appearance
of clown
pany of, in I'owamu
appearance of, in Paltilukonti
S5
in
com91,92
52
INDEX
360
Page
Page
Wupamaii, derivation of
of. to
Tanik
'.I'l
wiiqti, derivation of
126
description of
91, 92
description of
resemblance
Yohozro
V2r>
fi4
Yucca, mouse trap of. in Powamu festival..

whip of, appearance of, in pictures of
Hopi katcinas
similarity of mask of Tcanavi to that of.

Wliwiikoti, ancient clan masks designated
91
by the name of
appearance of beard and horns in
109
69, 7U, 72,
Ill
Yucatan. Mayan vernacular of

Yuman katcinas among Hopis
Yuman tribe, derivation of Tcosbuci from a
pic-
tures of
derivation of
AViiv/utcimti, description of
Wiiwlitcimtil. appearance
1--^
WuwiitcimtLi fraternity, ceremonies celebrated by
Wnwiitcimtu
priests, face
decoration
of.
ceremony
new-fire
Yuiia. description of
73
Yuiia mana. description of

Yuiiya, Hopi ceremonial day of
Zephyrs, a man-being in Irotiuoian cos-
Zigzag
74
Zigzag sticks, use
of.
of,
in pictures ot
72,75,76.81,87,89
as lightning symbol, in
pictures of Hopi katcinas

Zuiii.
at ramurti
of,
Calako masks
of,
display
of,
at
43, 92
Pam-
6G
65.
lirli
masks
of
2.s
Powamii festival by..

Honani cliin
particfpation in
relation
of. to
resemblance of masks
Ahii
tribe, investigation of
personation
xii
of,
in
79
Powamu
appearance
Sichumovi
109
71,75
96
109
derivation of words from

hair of Hokyaiia mana dressed in fashion of
97
32
fraternity of, ceremonies celebrated by. 22.23
Kawikoli accompanied by
Waipi spring ft^stival held by
style
summer
of.
in spring
feîval
OC.
description of
96
Ychoho, description of
êllowhammer, a man-being
cosmology
oil
9ti
55
Yebitcai, derivation of
ol'
IOC.
Iroquoian
1
tcina fathers
75. 202
.See Sio.
17, IS
26
57
X.X.K
women's ceremonial headdress
of. identical wtth that of Hopali

resemblance of rain priests of, to ka
12(j
in
95
60,
107,108.112.125
and
appearance of, in Hopi festivals

in Pamurti
celebration of advent of. in Pamurti
mythology of, reference to monograph
priests,
66
26. 62
Kwacus Alek taka from..
derivation of
52
Yaupa. description of
of. to
derivation of Alo mana from

derivation of Atocle from
derivation of Kawikoli from
1)5
Paliilvikonti
festivals
Yaya
07
Ci5
Wnyok, appearance of, in Hopi
Yahgan
claim
to that of
of,
113
20, 52
171, 183. 185, 295, 296
symbolic use
Hopi katcinas
(55
display of masks
lines,
125
dcs(;ription of
IS
85
113
mogony
23
in
Winvtiyomo, derivation of
xxvi
85
23
new-lire
in
ceremony
06,
89, 98, 106. 108, llo, 116
style of hair-dressing of
21,24
<if,
7fi,
71
S9
56
LIBRftRY OF CONGRESS
linn
I
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010 738 187 9

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BUIiEAU OF AMERICAN ETHXOEOGY

SECRETARY OF THE SMITHSONIAN INSTITUTION

Bureau of American Ethnolooy,

have the honor

am, with respect,

yoTU' ol>edient servant,

SecreUu-ji of the Sniithsonidn Institution.

REPORT OF THE DIRECTOR

Field researcli ami cxjildratinn

by Jesse Walter Fewkes

X. B. Hewitt (plates lxiv-lxix}

REPORT OF THE DIRECTOR

TWENTY-FIRST ANNUAL REPORT

BUKEAU OF AMEKICAN E'lHXOLOCiY

Ethnological researelies have been conducted during

carried forward in aci'ordsulnuitted on May

June K;, 1899.

of the regular cor] is extended into

Arizona, California, Cuba, Indian Territory, Jamaica,

and prei)aratiou of material from most of the States and

FIELD EESEABCH AND EXPLORATION

significance, in that they represent early stages of accul-

turation through contact with Caucasian pioneers; and

throw light on the beginning of warfare between red

including a small collection for the

early in the fiscal year by

The journey was

as well as typical photographs of individuals, lia])itations,

About the middle of September Dr J. Walker Fewkes

ruins near Little Colorado river, concerning which vague

noted in another paragraph.

During the early autumn Dr

Albei't S. (latschet visited

Algonquian tribes on Cape

Breton island for the purpose of extending the studies of

southward more than half way across the in-esent territory

BUREAU OF AMERICAN ETHNOLOGY

of the calendar year

who had been operating

organization and other characteristics of the two tribes.

a special agent to visit Indian Terfor the purpose of obtaining certain

Her work was

indicated in other paragraphs.

Willis E. Everette remained in Alaska throughout

and other data pertaining to the native tribes.

widely dispersed orarian people.

brief report of prog-

ress was received after the close of the fiscal year.

and the o])poi'tniiity was seized to arrange for ol)tainini:^

In the course of a reconnaissance of the (xreater Antilles,

and Avhile neither time

traces of Caribbean influence;

esting generalizations were made.

southern United States,

was noted that the presuni-

im])orted or accultural features are ]redominantly

and only subordinately of teclinical or industrial

The relation is of course comthe relative abuiidan<-e of fiducial or other

industrial motives in ]uzzling fashion

these motives are weighed

or eliminated, the general

relation remains uncdianged.