WITCHCRAFT LORE (continued 2)

For seven days, from morning till night, a strict silence was observed, during which each representative deliberated on the speech he should make and tried to discover the best means for checking the war. This was called the “Wigwam of Silence.”

After this they held another wigwam called mʾsittakw-wen tlewestoo, or “Wigwam of Oratory.” The ceremonies then began. Each representative recited the history of his nation, telling all the cruelties, tortures and hardships they had suffered during their wars and stating that the time had now come to think of and take pity on their women and children, their lame and old, all of whom had suffered equally with the strongest and bravest warriors. When all the speeches had been delivered, it was decided to erect an extensive fence and within it to build a large wigwam. In this wigwam, they were to make a big fire and, having made a switch or whip, to place “their father” as a guard over the wigwam with the whip in his hand. If any of his children did wrong he was to punish them with the whip. Every child of his within the enclosure must therefore obey his orders implicitly. His duty also was to keep replenishing the fire in the wigwam so that it should not go out. This is the origin of the Wampum laws.

The fence typified a treaty of peace for all the Indian nations who took part in the council, fourteen in number, of which there are many tribes. All these were to go within the fence and dwell there, and if any should do wrong they would be liable to punishment with the whip at the hands of “their father.” The wigwam within the fence represented a universal house for all the tribes, in which they might live in peace, without disputes and quarrels, like members of one family. The big fire (ktchi squt) in the wigwam denoted the warmth of the brotherly love engendered in the Indians by their treaty. The father ruling the wigwam was the Great Chief who lived at Caughnawaga. The whip in his hand was the type of the Wampum laws, disobedience to which was punishable by consent of all the tribes mentioned in the treaty.

After this, they proceeded to make lesser laws, all of which were to be recorded by means of wampum, in order that they could be read to the Indians from time to time. Every feast, every ceremony, therefore, has its own ritual in the wampum; such as the burial and mourning rites after the death of a chief, the installation of a chief, marriage, etc. There were also salutation and visiting wampum.

ELOK-HʾDIMʾK TAN ETUCHI MECHMETE SAGEM

Tan etuchi mechinet sagem omutlʾwaqulmʾnʾl chewi temitaha naga nʾkikw-wakw-san. Mʾsitte tan kesiyit wʾtowegaknul wʾtchapyil wʾtumhigen naga wʾmutewagʾn w’skichinwnk wʾnittagitmowawal enguchi gʾdunweyin. Tan etuchi tepnasgoyak wʾskichinwuk wikwmania pootwuswinoowo pootwuswinia wateplomania pili sagmal negootekmi kataina wʾkislomowyil sagnial. Nitte eli kisi-mawekislootmootitits nit opechitakaya kinwetaswinoo newunol kessena kaniachin begwitnol hesgun elye Mikmakik, Kebeklo, Panwapskek Welastogok sagem teli mechinet Pastemogatiek. Tan etuchi pechiyatit kinwettasijik elyatit Mikmakik nitte mʾmittutil wechkiyak eguidin metenegnahasik wʾkisin-setumenya kegw itmowio nitte sagem wʾmoweman oskmaknesum wʾtiyan nit wechkoyak kegw nikt kinwut wechipechijik. Nit mʾsitte wen wasisek naga epijik wʾskittapyik mʾtappyataswook wenachi asikwenya malemte eguayik. Nitte peskw wʾgapetasin natuchio wʾthntowatmun nʾskawewinto-wagʾnʾl. Nit wʾtali esui nʾskawan elamkigap wiyalit. Malemte mechintoo nitte na yok wechiyojik peskw littposwin omilawiyan nit na negum wʾtasitetunan wʾsiwesul na negum wʾwuskawan.

Malemte mʾsioo mechi nʾskaw-hʾtimek naga tuchioo omach yapasinya imye-wigwamʾk wʾnaji-mawehimyanya. Malemtech apch kisi-myawletwuk naga tuchioo lippan tanpunote wigwamʾk. Nit m’sioo wen pejit epijik wasisek mʾsioo wʾtlapasinya wʾnaji-wʾlasikwawa sʾsikiptinenawa naga na opummunya mʾtewegon tesagioo wigwamʾk etli wechiwetit nit naga tojio hchi-yawiwul wʾskichin wutakewagʾnl.

Elukemkil etchwi kisetuchil meskw kisi sepyatikw nit amskwas welaguiwik ehʾli wulit-has soeltowegw pemgowlutwuk. Nit apch wespasagiwik yokt mejiwejik opetchitaganya pesgowal oskittapemwal sagma-wigwamʾk wutiyanya sagmal opawatmunia mʾsitte wʾunemyanya oskittapi gwandowanek. Nitte sagem wʾtakinwettuwan oskittapemomaweman gwandowanek naga apch wʾtaginwettuwan yohote wechi-welijihi. Nit na kisi kusyapasitit naga tojoo omoosketunia wapapyil naga tojoo egitoso neget elikislotmotits. Nit ettlowsit Pestumagatiek wʾkuskatam wʾkʾchi-wʾskinosismowow; nitlo kʾpawatmagʾnkil yot ettlowsiyan kʾnajiwichi kehman eliat-kʾchi w’skinosismul. Malemte naga kisi westoltitit yokt wechiwejik nit na sagem onakisinn na wutelewestoon wʾtiyan wʾpemowsowinoom nit negum holithodmun wenajiwi-chakekemiw wicho keman wʾsiwesul kipnael. Nit apch yokt wechiwejik onagesin wʾteleweston olasweltumʾn kisi-weleyet sagman eliwulmatulit napch okisiyinya naga tojoo onestomʾnya kisookch etuchiweswesittit.

Wechiyowitit nittech apch liwitasso eldagemk ekelhoochin malemte kisachwuk weswesinya. Wechiyawitit nit sagem wʾtokinwettuwan oskittapem nikt kʾsiwesnowook kisachwuk weswesinya katama kiseltumwownewin toji neksayiu omach-honya. Napch moskettaso wapap kelhodwei naga wʾtegitmunya wʾtiyawa: nit yot etlowsit Mikmakik epit wasis wʾskittap kʾpowatmagon kʾchenesin apch wagisook nio nit kigwusin katagonkuthagʾn kʾmachkulit-hookowa. Nit ittmowioo katama okiseltumwawun omach-halin.

Nit apch elok-hʾdimʾk liwitasso nʾskowhʾdin. Nit apch sagem opechitagon oskittapem onachi-ketonkatinya kʾchikook nit appi kʾtunkatitit nit wʾtelogwsumnia tan eli pechputit mʾsioo weyesis nepahatijihi malem-te mʾsioo kegw kisogwew. Nit mʾsioo macheptaso gwandowanek nit etli kitimawemittsoltitit naga kinwetowan nojikakolwet (or notgudmit) wʾtalqueminowticook kʾwaltewall (or wikw-poosaltin). Nit mʾsioo wen wʾnastowan. Elque milit nitte na wʾquaskoltinya wasisek epitjik wʾskitapyik pemip-hatijihi waltewa mosque weya malemte pechik sikowlutwuk gwandowanek. Nitte mʾsioo tʾholpiyanya pemkemigek nit yokt nojitophasijik otephemwan yayate elapesit. Yot nit elwittasik elok-hʾdimʾk egelhodwi wikw-paltin; nit kisapeseltitit omach yapasinya. Nitte apch neksayiu appat aptdoowuk. Nit naga tochio hʾnskowhʾdin nit apch yokt wechiwejik onakisin peskw wʾtlintowatmʾnhichi eleyiks elittotits omesomsowuk peskwun kessena nisnol elintowatkil. Nit na sagem wut wechi yot wenaskawan-na.

Malemte nit mechintotimʾk nit sagem holpin eppasio gwandowanek kelnek pegholagnesis naga epesis nitte omache kʾtumosin omachetemun opekholagʾn naga otlintowatmun kʾtumaswintowagʾnʾl. Nit miswen onayinyan opemkan wʾskittapyik epitjik pechiote wasisek nit omikmow powlʾtinya.

Nit malemte mechit piye apch naga tojoo apch otakinwipunmunia etuchi mach-hatit. Apch kisatchitit nit apch sagem nimwul-kʾdʾminya hilelok-hʾdimkil. Anquotch metch nichi kesspemi minwukelhak yot nit eldakewagʾn anquotch metch nihilente kessena te peskw kisoos etasi-welaquiwigil pemkak; nit quenni wechi yot.

CEREMONIES CUSTOMARY AT THE DEATH OF A CHIEF

When the chief of a tribe died, his flag-pole was cut down and burnt, and his war-like appurtenances, bows and arrows, tomahawk and flag, were buried with him. The Indians mourned for him one year, after which the Pwutwusimwuk or leading men were summoned by the tribe to elect a new chief. The members of one tribe alone could not elect their own chief; according to the common laws of the allied nations, he had to be chosen by a general wigwam. Accordingly, after the council of the leading men had assembled, four or six canoes were dispatched to the Micmac, Penobscot and Maliseet tribes if a Passamaquoddy chief had died.⁠[71] These canoes bore each a little flag in the bow as a sign that the mission on which the messengers came was important. On the arrival of the messengers at their destination, the chief of the tribe to which they came called all his people, children, women and men, to meet the approaching boats. The herald, springing to land, first sang his salutation song (nʾskawewintuagun), walking back and forth before the ranks of the other tribe. When he had finished his chant the other Indians sang their welcoming song in reply.

As soon as the singing was over they marched to some imyewigwam or meeting house to pray together. The visiting Indians were then taken to a special wigwam allotted to their use over which a flag was set. Here they were greeted informally by the members of the tribe with hand-shaking, etc. The evening of the first day was spent in entertaining the visitors.

On the next day the messengers sent to the chief desiring to see all the tribe assembled in a gwandowanek or dance hall. When the tribe had congregated there, the strangers were sent for, who, producing their strings of wampum to be read according to the law of the big wigwam, announced the death of the chief of their tribe, “their eldest boy” (kʾchi wʾskinosismowal), and asked that the tribe should aid them to elect a new chief. The chief of the stranger tribe then arose and formally announced to his people the desire of the envoys, stating his willingness to go to aid them, his fatherless brothers, in choosing a new father. The messengers, arising once more, thanked the chief for his kindness and appointed a day to return to their own people.

The ceremony known as Kelhoochun then took place. The chief notified his men that his brothers were ready to go, but that they should not be allowed to go so soon. The small wampum string called kellhoweyi or prolongation of the stay was produced at this point, which read that the whole tribe, men, women and children, were glad to see their brothers with them and begged them to remain a day or two longer; that “our mothers” (kigwusin), i.e., all the tribal women, would keep their paddles yet a little while. This meant that the messengers were not to be allowed to depart so soon.

Here followed the ceremony called Nʾskuhudin. A great hunt was ordered by the chief and the game brought to the meeting-hall and cooked there. The noochila-kalwet or herald went about the village crying wikw-poosaltin, which was intelligible to all. Men, women and children immediately came to the hall with their birch-bark dishes and sat about the game in a circle, while four or five men with long-handled dishes distributed the food, of which every person had a share. This feast was called kelhootwi-wikw-poosaltin. When it was over the Indians dispersed, but returned later to the hall when the messengers sang again their salutation songs in honor of their forefathers, in reply to which the chief of the tribe sang his song of greeting.

When the singing was over, the chief seated himself in the midst of the hall with a small drum in one hand and a stick in the other. To the accompaniment of his drum he sang his kʾtumasoointawagunul or dance songs, which was the signal for a general dance, followed by another feast.

The envoys again appointed a day to return, but were deterred in the same manner. As these feasts often lasted three weeks or a month, a dance being held every night, it was frequently a long time before they could go back to their own tribe, because the chief would detain them whenever they wished to return. Such was the custom.

ELOK-HʾDIMʾK TAN ETUCHI ELYOOT SAGEM

Malemte mʾsigekw mitnaskiyi nit naga toji sankiyiw omajahapanya malemtech nikt pechiyik elyatit wecheyawitit nitte na omawemania opemowsowinomwa wʾteginwetowania eli kisi-kiwkenitit eli pekwatotit wichoketwagʾn. Miyawal te nikt na ketkik otapch-yanya ki wʾkenitsepenik. Nit wʾchi-mach-yiw otaskowalmunia wechiyan nachiwichi sakmakatenik. Malemte pechiyik omʾsioo nit me (?) elok-hʾdimkil-lelan nach sekeptin ewan nut pemkemek. Pechiyatil odenesisek kisi-pemkatil kisi-nʾskowhʾditit.

Malemte tama nisook nekiwik naga omache hel-yanya mʾtewagemʾl nit sagem kitwi yotomʾtewagwemul. Malemte kisachit otemepelanya hʾnit peskw sagmak oponmowan naga wʾnasettowan omannimʾl naga na onas-hewhotlanya pileyal elequotewagʾnʾl. Nit peskw sagem onestomowan yohot sagmal kisiyajik wutege kʾchi-wʾskinosismowa kʾtachwi-elokepa tan eli kisi-wu-lasweyekw naga na kʾtachicbik sitʾwania nekemch na elookil tan wechi miyawil wahod opemowsowinoom. Yotʾl na echwi elokejil sagem wʾtachiwi-sagitonel mʾsioo tan yootʾl nekachikil. Wʾtachwi-klamanel chikow yootʾl timkil matnʾtoltimkil wʾtachwi na kig-ha opemowsowinoom. Chikate wʾpemowsowagʾn lawutik.

Napch omach yot asinya gwandowanek wʾnachmoyo-wagʾnya. Napch sagem wʾkutomasin naga wisek-han sagmal sagmaskw wisekhod pili sagmal naga kiska-mek.

Apch wespasakiwik naga okeptinen teboloman el-wigʾnʾk keswuk nihitanke yachihi wʾtliteboloma wataholoteh elitebolomoot sagem. Peskw na elipemket wut eli wisek-hot. Eli miloot oʾmanimwa aguami sagleyowal katik sagem napch wut piliwi sagem oskowiman naga onestomowan kesich pigak wutlokewagʾnowal miyawal tena okisajin otewepoosan mʾtewaguem. Nittle metewagʾn-mel osagmamwal nikt gaptinek wiwunik apwihtowatijil ya te chikihigʾnʾl kelnajit ayat na tan teppo yot kegus ewabligik quasijik kemenia pekusek wʾtachwi pekiyawal. Yot nit itmowin wʾtachiwi wulankeyowwowwal tan te quenowsiltil pemowsowagʾnawa te wʾtlipoonmʾnia. Wʾtachwi lipoonmenia opokenoom ya hotankeyowa tich-hi nihitanke yatgotachihi tan etuchi nesa naguak pechyamkotit. Chewi noteyik gaptinek woot sagem kislomot kitama kiseltumwawun wichipnusin ansa teppo wʾtankeyowa opemowsowinoom naga wʾnote genekmen tan gekw-nesanaguak pechiyak. Nit woot sagem naga otelitepsowinoom okisitpesotinia.

Nit apch ketkil elok-hʾdimkil malemte nit welaguiwik nit yaka opemkanya tegio te apch echeguak enitespatek wʾtenkamhedoltinia. Enowdoltowuk epeskum-hʾdinya wʾkisik-apwelanya metewagwemel. Nit mʾsioo tan elitowtoltitit ek-hodasik tan woot neglo-wechik niktech wikw-nekik niltelkisek hodasikil. Nit elok-hʾdimʾk anquoch queneket nihi sente kessena te pes-kisoos.

THE CEREMONY OF INSTALLATION

When they reached home, however, and the embassies from the other Wabanaki tribes had also returned, the people of the bereaved tribe were summoned to assemble before the messengers, who informed them of the success of their mission. When the delegates from the other tribes, who had been appointed to elect the chief, had arrived and the salutation and welcome ceremonies had been performed, an assembly was called to elect the chief.

This took place about the second day after the arrival of the other Wabanaki representatives. A suitable person, a member of the bereaved tribe, was chosen by acclamation for the office of chief. If there was no objection to him, a new flag-pole was made and prepared for raising, and a chief from one of the kindred tribes put a medal of wampum on the chief-elect, who was always clothed in new garments. The installing chief then addressed the people, telling them that another “eldest boy” had been chosen, to whom they owed implicit obedience. Turning to the new chief, he informed him that he must act in accordance with the wishes of his people. The main duties of a chief were to act as arbiter in all matters of dispute, and to act as commander-in-chief in case of war, being ready to sacrifice himself for the people’s good if need were.

After this ceremony they marched to the hall, where another dance took place, the new chief singing and beating the drum. A wife of one of the other chiefs then placed a new deer-skin or bear-skin on the shoulders of the new chief as a symbol of his authority, after which the dance continued the whole night.

The officers of the new chief (geptins) were still to be chosen. These were seven in number and were appointed in the same manner and with the same ceremonies as the chief. Their duties, which were much more severe, were told them by the installing chief. The flag-pole, which was the symbol of the chief, was first raised. The geptins stood around it, each with a brush in his hand, with which they were instructed to brush off any particle of dust that might come upon it. This signified that it was their duty to defend and guard their chief and that they should be obliged to spill their blood for him, in case of need and in defence of the tribe. All the women and children and disabled persons in the tribe were under the care of the geptins. The chief himself was not allowed to go into battle, but was expected to stay with his people and to give orders in time of danger.

After the tribal officers had been appointed, the greatest festivities were carried on; during the day they had canoe races, foot races and ball-playing, and during the night, feasting and dancing. The Indians would bet on the various sports, hanging the prizes for each game on a pole. It was understood that the winner of the game was entitled to all the valuables hung on this pole. The festivities often lasted an entire month.

NIBOWE ELDAKEWAGʾN NʾKANSOSWEI

Tan etuchi wʾskinoos pewatek oniswitijil en wʾtakin-wetowan wʾnikigo naga tan yotʾl pawatgil nika nio nitaskowtitiesil netch woot kʾtakw-hemoos wʾtakinwetuwan wʾtelnapem nit skawen waplithodmuk nittech tekw-chetunia. Nit woot kʾtakw-kʾmoosimilan kelwasilipil pileyal mowinewiyul kessena odook kessena quabitewiyul. Nutch woot oskinoos omachep-hon odeneksonel yot nackskw wikowak netch nitponan woot neksonel nowtek wigwamek; yote ebonel nisnol naga nowtek naga kʾsoshone. Nit elichpi milipitasik elawigwam nit kisekelat wʾdoneksonel. Woot loo nackskw omitakwsel otakin-wetuwan otelnapem malemte kisi-mowemat wʾnestowan eliwisilit wʾskinosel pechipowat matonijanel wʾniswinya. Nit skawen wablitthodmuk nittech woot kitakw-pʾmoos wʾtelkiman wʾtusel nowtek pemekpit eneksone nittech nit kisit piye nipwoltin nitan elikwusitasik wigopaltin mawemitsoltin ayot pemkamik neskow hʾdimʾk. Anquotch quenatkʾt pemlokemkil.

THE MARRIAGE CEREMONY

The Ancient Rite

It was the duty of the young Indian man who wished to marry to inform his parents of his desire, stating the name of the maiden. The young man’s father then notified all the relatives and friends of the family that his son wished to marry such and such a girl. If the friends and relations were willing, the son was permitted to offer his suit. The father of the youth prepared a clean skin of the bear, beaver or deer, which he presented to his son. Provided with this, the suitor went to the wigwam of his prospective bride’s father and placed the hide at the back of the wigwam or nowteh. The girl’s father then notified his relations and friends, and if there was no objection, he ordered his daughter to seat herself on the skin, as a sign that the young man’s suit was acceptable. The usual wedding ceremonies were then held, viz., a public feast, followed by dancing and singing, which always lasted at least a week.

NIBOWE ELDAKEWAGʾN YOT PILIOO YOT KISI MAWETASIK

Tan etuchi wʾskinoos ketwakatek wʾtachwich na kinwettwa wʾnikiko wʾnestowan nackskwyil powatkil. Netch woot kʾtakw-hemoos omaweman wʾtelnapemwa nit skatwen waplit-hodmuk. Nitch wʾdakinwettowania nojikelol welijil nitch omacheptunia nequotatkeyi wapap nittech nit milatit woot nackwesk omitakw-sel naga tan te kisikesitit kesosejihi najichik lutkig wapap egitasik nibowei. Liwitasso kʾlelwewei yotech wʿtetlegitmʾn elgitnuwik wʾnestowalch na eli-wisilit oskinosel nit pawatek nitʾl nackskwuyil oniswinya. Nittech nit metewestakw nittech weswi yapasinia yot wʾskinoos wigek. Nittech-et-laskowasooltitit tegio asittemoot. Nittech na woot nackskw omitakw-sel omaweman otelnapemwʾl nittech skatwen wablithamagw nitʾl pechi kelolwelijil nittlowen kegw kʾchi chitwat ewabligik wʾmestomʾnch. Nittech sagesso kʿtinipwooltimkepn. Nittlo mʾsioo li wulit-hodmotit nit etepkisitpiye. Nit neke oskichinwuk kisi papatmotit nitch patlias onipwik-han.

Nittech nittʾl nibowe eldakewagʾnʾl elok-hʾdim. Wutech wʾskinoos omilwan pileyal elquootewagʾnʾl nit kissewett woot pilkatek netch omach-yapasinia oniswitijil wigwek netch wʾnatlasikwan wʿniswitijil wenachi sekeptinenan wʾniswitijil naga kesosejihi. Yot nit eliwittasik eldakewagʾn wulisakowdawagʾn. Nit weswesit wikwak nutch nut holpiyanya yohot na pechi kesosejihi quesquesoos naga pilskwessis naga gana wʾskittapyik. Wutech na wʾskinoos na onagʾnl makeslasikasijihi nittech omach-yapasinia wʾnachi-sekeptinenya. Malemtech metlasikowdoltin. Nittech uletonya kʾchi mawepoltimek wutech nackskw towipootpoonek liwitass natpoonan oskittapyik epijik pechi te wasisek. Wutech na wʾskinoos soksagw kotch meketch tlagw-te mijwagʾn malemch kisakwtek. Nit wikopaltinya netch wʾgagalwaltinya kʾwaltewall. Mʾsitte wen wʾnestem nit.

Nit omache-guaskoltinia natchi teppam wan wikopalan. Mechte nibowattimek meskw metekto. Nitte otlas-hewhodlusooltinya naga omach-yapasinia gwandowanek. Malemte pachaswook gwandowanek pechi kesosejihi. Nitte kes yapasitit nitte pesgowat peskutenil ech-wechi kʾchich yot lusoweskw eliyit kis gwandowanek. Nit ne oskinoo-lusoo. Ena negum omach-yapasinia kesooswechihi malemte petapaswuk kesyapasittit nit apch peskw-tay peskowat. Nitte gaptin omachep-han omachi-ostook kegania oniswitijil.

Malemte epasitpokak en-onatpoon-hʾdinya kiste wulaquipwagʾn. Nitt etli-mikomoot yokt kisiniswijik nit yotʾl lusowesquiwil omache-kesoosanya kʾchi epitjik. Otasohonel na onespiptonial.

METEGUT.

THE MARRIAGE CEREMONY IN LATER DAYS.

After the adoption of the wampum laws the marriage ceremony was much more complicated.

When the young man had informed his parents of his desire to marry and the father had secured the consent of the relations and friends, an Indian was appointed to be the Keloolwett or marriage herald, who, taking the string of wampum called the Kelolwawei, went to the wigwam of the girl’s father, generally accompanied by as many witnesses as cared to attend. The herald read the marriage wampum in the presence of the girl and her father, formally stating that such and such a suitor sought his daughter’s hand in marriage. The herald, accompanied by his party, then returned to the young man’s wigwam to await the reply. After the girl’s father had notified his relatives and friends and they had given their consent, the wedding was permitted to go on.

The usual ceremonies then followed. The young man first presented the bride-elect with a new dress. She, after putting it on, went to her suitor’s wigwam with her female friends, where she and her company formally saluted him by shaking hands. This was called wulisakowdowagon or salutation. She then returned to her father’s house, where she seated herself with her following of old women and girls. The groom then assembled a company of his friends, old and young men, and went with them to the bride’s wigwam to salute her in the same manner. When these salutations were over a great feast was prepared by the bride, enough for all the people, men, women and children. The bridegroom also prepared a similar feast. Both of these dinners were cooked in the open air and when the food was ready they cried out kʾwaltewall, “your dishes.” Every one understood this, which was the signal for the merrymakers to approach and fall to.

The marriage ceremonies, however, were not over yet. The wedding party arrayed themselves in their best attire and formed two processions, that of the bride entering the assembly wigwam first. In later times it was customary to fire a gun at this point as a signal that the bride was in the hall, whereupon the groom’s procession entered the hall in the same manner, when a second gun was fired. The geptins of the tribe and one of the friends of the bride then conducted the girl to the bridegroom to dance with him. At midnight, after the dancing, a supper was served, to which the bride and groom went together and where she ate with him for the first time. The couple were then addressed by an aged man (nojimikokemit) on the duties of marriage.

Finally, a number of old women accompanied the newly made wife to her husband’s wigwam, carrying with them her bed-clothes. This final ceremony was called natboonan, taking or carrying the bed.P.

THE END.

FOOTNOTES:

Glossary

Glossary

Glossary⁠[72]

Âbâznōdâ, “basket” (A. and P.); cognitive of abazi, “tree,” i.e., something made of wood. Cf. P. bʾsnŭd.

Âbĭstânēûch, “marten” (M.); probably cognitive with A. âpânâkĕs and panakos, “marten.”

Ãbŭkchĕlû, “skunk” (M.); cf. P. âpîchîlû. The A. word is segoñgw, “skunk,” from a cognitive of which, viz., Ojibwe, [=ž]ikág, is derived the English “skunk,” and the city-name “Chicago,” “place of skunks”!

Âklîbĭmô, “bull frog” (P.); cf. M. ăblîgĕmû, “bull-frog.”

Ăgŭnōdămâkŭn, “story” (P.); cf. kt-ăgʾnōdʾmŭl, “I will tell thee”; ăgŭnôdŭmaak′, “one relates.” The A. stem oñdoka, “tell,” is clearly a metathesis of the same root.

Agwē′dʾn, “birch canoe” (P.); see M. kwēdŭn.

Alsigontegw = Arsikantekw is composed of the elements arsi, “empty”; kan, an infix which signifies “cabin”; and the suffix -tekw, which always means “river”; cf. tego, “wave.” The modern form of the word is Alsigontekw, which the Indians wrongly connect with als, “shell,” and translate “river where shells abound.” Als appears, however, as ess in the older language. See on this subject, Gill, Notes sur les Vieux Manuscrits Abenakis, pp. 13 ff, Montreal, 1886.

Ămwĕ′sŭk, “wasps” (P.); cf. M. amuĕs′, “a wasp.”

Aplasemwesitt, “whirlwind” (P.); M. pĭptōgōgwââsik, A. pĕtĕgwîlômsĕn.

Appodumken, like the Lumpeguin (both P.), dwelt under the water. He had long red hair and was the favorite bugaboo used by Indian mothers to frighten the children away from the water. Appodumken is identical with A. Waodumkenowat, who plugs the eyes, ears, and nostrils of drowned corpses with mud.

Aʿtosis, “snake” (P.); in M. mtaaskum, clearly not cognate.

Atwusknigess, a Pass. invisible being who occasionally fells trees with a single blow of his stone axe. This accounted for the fall of an apparently healthy tree.

Âûkōgēgĕ′chk, Blomidon; “Dogwood grove” (M.): also called utkogunchîchk, “bark doubled and sewed together.”

Awasos, See Mūūin.

Awesos, See Mūūin.

Bʾsnŭd, “basket” (P.); see abaznoda.

Bûsîjĭk, “they sailed off” (P.); 3 p. pl. participle. The singular is bûsit, “one who embarks.”

Bûʾûin, “a wizard” (M.) = P. mʾdeolin in meaning. The English powwow is a derivative from the Mass. Narragansett cognitive of this word; powwâ, “medicine man”; cf. Roger Williams, “Key to the Indian Language,” Providence, 1827, p. 111.

Chessuyek, “mosquitoes” (P.). The singular is chîsu or tʾsîso, q.v. This has no connection with M. pijegunjit and A. pegues, “mosquito.”

Chibelaʿkwe, “night air sprite,” a monster consisting solely of head and legs, without a body. It was always seen sitting in the crotch of a tree.

Nʾchigunum, “my younger brother” (M.).

Chikwenochk, “turtle” (P.).

Chinames, “a fish as long and broad as a man” (M.?).

Chînu, a Micmac equivalent of P. Kiwaʿkw, q.v.

Chipi′chkâm, “horned dragon”, really a huge wizard snake (M.).

Elkomtûejul, “he is calling him,” with obviative ending -ul (M.).

Ēpīt, “woman”; pl. ēpījĭk (P.); cf. M. ēbit.

Etuchi, “so,” “thus” (P.); cf. A. adoji.

Hămwĕsŭk, See Amwĕsŭk.

Hʾlâmkîk, “hell” (P.); lit., “the lower land,” from hʿlâm, “below,” and ki, “land,” + locative -k. Cp. A. Alômki.

Î, excl., “oh!” (P.).

Kt-iyi-pʾn, “we have” (P.). This is the inclusive we, i.e., thou and I. The exclusive form would be nt-iyi-pʾn.

Kâk′âguch, “crow” (M.). In P. kâkâgos.

Kâktûgwāās, “thunder” (M.); really “young thunder,” a common proper name.

Kaktugwāāsĭs, “little thunder” (M.); a further diminutive (ending = is) of Kâktûgwāās, “little thunder.” Kâktûgwāāsĭs means properly, “son of Little Thunder.”

Kaliwahdasi, “female proper name” (P.).

Kʾchî, “big,” “large” (P.); also A. and Penobscot.

Kchî-benabesk, “large rock” (P.).

Kĕjû, “O mother” (M.); voc. of nkĕ′ch, “my mother.” Cp. A. nikʾn, voc. of nigawes.

Kĕkwâjû, “badger” (M.); cogn. with Ojib., missá-kak-wijis.

Kekw? “what?” (P.); cp. A. kagui? M. kogūē? “what?”

Kespugitk, “a place name.”

Kes saak, “long ago” (M.).

Ketaksuwâûʿt, “spirits’ road” (P.); a combination of ketākw, “spirit,” and âûʿt, “road.”

Kezitwâzuch, “Kearsarge” (Pen.).

Kitpusâgʾnâû, Pass. proper name (?). A mythical being.

Kiwaʿkw, “giant ghoul” or “ice-giant” (P.); cp. A. kiwaʿkwa, a mythical being, similar in form to a man, who inhabited the snows of the far north.

Kʾmewun, “rain” (P.); cf. P. kʾmēĭn, “it is raining.”

Koʿkoʿkhas, “owl” (P.); cp. M. kûkûgwĕs, A. kokokhas.

Kuhkw, “earthquake” (M.).

Kukuʿskûûs, “snowy owl,” a P. word, undoubtedly of onomatapoetic origin.

Kullû, “a fabulous bird of gigantic size” (M. and P.).

Kulpujot, “one rolled over with handspikes” (M.); a fabulous being supposed to be connected with the changes of season.

Kwâbît, “beaver” (P.); cf. M. kobet.

Kwabîtsis, “little beaver” (P.); diminutive of kwâbît.

Kwĕdŭn, “canoe” (M.). See Ăgwē′dŭn.

Kwîmû, “loon” (M.); cp. P. ŭkwîn.

Lappilatwan, Pass. name of a small bird which sings from sunset until quite dark. Lappilatwan properly means a tree-fungus, but the word is applied to this bird because it sits in the branches without moving. See Wappilatwan and Wechkutonébit.

Laʿtogwesnuk, “Northland” (P.).

Lenni Lenâbe, “Delawares” (P.); clearly a loan word from Minsi, Linni Linâpe, “the men” (par excellence). Cp. Prince, “Proc. Amer. Philos. Soc.,” 1899, p. 186; “Amer. Journ. Philol.,” p. 295, n. 1.

Lisignigen, “breastwork” (P.); M. lŭtkŭdāāgŭn, “hedge.”

Lox, “wolverine” (P.); cogn. with A. alaskan, “wolverine.” Note the metathesis.

Lumpeguin, “water demon” (P.); see Appodumken.

Malikakwsquess, Pass. female name.

Malsum, “wolf” (P.); cp. A. moñlsem.

Malsumsis, “little wolf” (P.), the diminutive of the above.

Manoñgamasak, “river elves” (A.).

Mʾdeolin, “wizard,” “witchcraft”; pl. mʾdeolinʾwuk, P. and mʾdaulinōwak, (A. and Pen.). Cf. Ojibwe, medewin, “witchcraft.” It probably means originally “one who drums.” Cp. Old Delaware, meteú, “a medicine doctor”; also a turkey cock, from the drumming of its wings.

Michihant, “devil” (P.); a combination of michi, “bad” = A. maji + hant, the same stem seen in A. Madahoñdo, “demon.”

Mikchik, “turtle” (P.); cp. M. mikchikch.

Miʿko, “squirrel” (P.); cp. A. miʿkowa.

Miʿkumwess, “wood devil”; pl. miʿkumwessuk; a small spirit normally, which has the power, however, of increasing its stature at will.

Mĭpis, “little leaf” (Pass. diminutive); pl. mĭpyĭl. Cp. M. nebe, “leaf.”

Mʿskikwul wuli-mʾhaskil, “perfumed grass” (P.). Cp. M. Mskegûl, “grass,” and welemaak, “fragrant”; A. mʾskikoal, “grass.”

Monimquess, “woodchuck” (P.). See M. munumkwech.

Munumkwech, “woodchuck” (M.); see P. monimquess.

Mûs, “moose” (P.); see M. Teâm. The English moose is undoubtedly a loanword from Pass. mûs; cp. Pen. mûñs; A. moñz.

Mūschik, “place name” (P.).

Mūsesaaqua, “horse fly” (P.); cp. M. msusók.

K-musums, “thy grandfather”; k-musomsʾn, “our grandfather” (P.); cp. A. nʾmahom, “my grandfather.”

Mūūin, “bear” (M.) and P. In A. and Pen. we find awasos and awesos respectively.

Naga, “and” (P.); M. ak; A. ta.

Nʾgŭmĭch, “my grandmother” (M.); cp. A. nōkĕmĕs.

Nekmʾkila, “I am big” (P.).

Nemchaase, “arise” (M.).

Nenagimk, “hurry up!” (M.).

Neʿs[´ē]yik, Pass, place-name = “the muddy lake.”

Nikʾn, “O mother” (A.); dim. voc. of nigawes, “my mother.”

Nĭl, “I” (P. and M.).

Nipon, “summer” (P.); also niben in Abenaki.

Nit, “that” (P.).

Nʾmokkswess, “sable” (P.); see M. abistaneuch.

Noñwat, “long ago” (A.); cp. Pen. nâwad.

Nowut Kemaganek, a Pass. place-name.

Nsk[´ē]manul, “silver plates” (P.).

Nŭgŭmĭch, “my grandmother” (M.). See Nʾgŭmĭch.

Nujich, “my grandchild” (M.).

Nulūks, “my nephew” (M.).

Ogomkeok, place-name (M.).

Onwokun, place-name (M.); “a causeway”; cp. A. ondawahanik, “a divide.”

N-osesak, “my children” (P.).

Piʿche, “long ago” (P.).

Piliomeskasik kʾtakʾmigw, “Newfoundland” (P.). This is a literal translation of the English name. See Uktâkŭmkûk.

Pilowi, “strange” (A. Pen. Pass.).

Piktuk, place-name (M.).

Plîgun, “Cape Split” (P.); M. plekteok, “large handspikes for breaking open a beaver dam.”

Pʾmûla, “night-air demon” (A.). This word occurs also in Passamaquoddy and Penobscot as the name of a flying malevolent sprite.

Pogumʾk, “black-cat” (P.); an animal of the mink tribe, sometimes called “fisher.”

Pûjinskwess, “pitcher.” Pass. word denoting an evil witch; cp. M. Pikchimskwesû.

Pulowech, “partridge” (M.).

Puloweche munigu, “Partridge Island” (M.).

Pûn, “winter” (P.); cp. A. pon.

Putup, “whale” (P.); M. bûtŭp.

K-putwusin, “let us take council” (P.); cp. A. podawazina, both 1 p. pl. inclusive.

Saak; see kes.

Sagem, “chief” (P.); cp. A. Soñgmoñ. English sagamore is a loanword from this.

Sâkskâdu, “squirrel” (M. and P.). See Sexkâtu.

Saŭnesen, “south wind” (P.); cp. A. soñwanaki, “the southland.”

Sĕnap, “man” (P.); cp. A. sanoñba; Pen. sĕnōbē.

Senusoktun, “warming breeze” (P.).

Sexkâtu, “squirrel”; see sâkskâdu.

Nsiwes, “my brother” (P.).

Skitap, “man” (P.); cp. old Pass. wusketomp.

Squʿtes, “little fire” (P.); dim. of squt, “fire”; cp. A. skweda.

Teâm, “moose” (M.); See Mûs.

Tiakēûch, “mink” (M.); cp. P. chiâkes.

Tomâwē, “tobacco” (P. and M.).

Tsîso, “mosquito”; see chessuyek.

Tumʾhîgen, “axe” (P.); cp. A. tamahigan.

Tumʾhîgenpowâgon, “tomahawk-pipe” (P.).

Ukchigʾmuech, “sea duck” (M.).

Uktâkŭmkûk, “Newfoundland” (M.); lit., “the mainland.”

Uktukâmkw, “Newfoundland” (P.); the usual form is piliomeskasik kʾtakʾmigw, q.v.

Unamagik, “otters” (P.); cp. A. unegigw, “otter.” A place name.

Upsinai, “medicine-bag” (M.).

Uskichin } “Indian” (P.).

Uskijin }

Waaguʿkw, “lice” (M.).

Wâbab, “wampum” (P.); lit., “something white,” from the color of the shells. In A. skwōñzo.

Wabanaki, “the land of the dawn, or east” (P. and Pen.); in A. Woñbanaki, from woñban, “dawn” (lit., “whitening”) + aki, “land.” This also means “an Eastlander.”

Wahwun, “egg” (P.); M. wâû; A. woñwan.

Wappilatwan, “toadstool” (P.); punningly applied as an epithet to Lappilatwan, q.v. See wechkutonébit.

Waʿsis, “child” (P.); cp. A. awoñsis.

Wʾchipi, “East wind” (P.).

Webetumekw, “shark” (M.).

Wechkutonébit, “he sits with his mouth open” (P.); parti., 3 p., singular. See Lappilatwan and Wappilatwan.

Wegadusk, “northern lights” (M.).

Wʾnagʾmeswuk, “fairies” (P.); small beings in human form of a benevolent character.

Wichkwîdlakunchich, “small dish of bark” (P.).

Wîgît, “he, they live or lives” (P.); parti., 3 p., sing. and plural. The stem wig, “dwell, live,” is common to all the Algic idioms. Cp. wigwâm, “a house.”

Wiguladumuch, “elves”; pl. -uk (M.).

Winpe, a Pass. evil spirit, perhaps cogn. with M. Winsit, “devil.”

Wîwĭlmekw, a Pass. horned monster, living in the water.

Wuchoʿsen, “north wind” (P.). This word denotes a fabulous eagle which causes the wind by the motion of his wings.

Wut, “that” (P.).

Owing to lack of space, this Glossary contains only the most important Indian words which appear in the English text. No attempt has been made to explain the Indian headings grammatically, nor the text of quoted poems.P.

OTHER WORKS BY CHARLES GODFREY LELAND

The Poetry and Mystery of Dreams, 1850

Hans Breitmann’s Ballads, 1868

The English Gypsies and Their Language, 1872

English Gypsey Ballads, 1873

Life of Abraham Lincoln, 1881

The Minor Arts, 1881

The Gypsies, 1883

The Algonquin Legends of New England, 1884 (2d edition 1885)

Dictionary of Jargon and Slang (in collaboration with Prof. Barrère), 1891

Gypsey Sorcery, 1891

Legends of Florence, 2d series, 1895–6

Hans Breitmann in Tyrol, 1895

Songs of the Sea and Lays of the Land, 1895

Mending and Repairing, 1896

One Hundred Profitable Arts (issued as a series of handbooks)

Legends of Virgil, 1899

The Gothic Mother Goose (in preparation)

Flaxius (in preparation)

OTHER WORKS BY JOHN DYNELEY PRINCE

Notes on the Language of the Eastern Algonkin Tribes, in the American Journal of Philology, ix. pp. 310–316, 1888

Archæology in Turkey, in the New York Independent, Dec. 6, 1888

The Linguistic Position of the Osmanli Turkish, in Johns Hopkins University Circular, April, 1891

MENE MENE TEKEL UPHARSIN, an historical study of the Fifth Chapter of Daniel, with translation of the Cyrus Cylinder and the Annals of Nabonidus, Baltimore, 1893

The Syntax of the Assyrian Preposition Ina, in the Proceedings of the American Oriental Society, April, 1895, pp. ccxviii-ccxxvi

The Book of Psalms, English Translation of Wellhausen’s Notes, in the Polychrome Edition of the Old Testament, Leipzig, 1895

Brasluniau o Bagdad, in the Drych (Welsh Newspaper), March 5, 1896

The Passamaquoddy Wampum Records, in the Proceedings of the American Philosophical Society, pp. 479–495, 1897

Old Testament Notes, in the Journal of Biblical Literature, xvi. pp. 175–6, 1897

The Syntax of the Assyrian Preposition Ana, in Journal of the American Oriental Society, xviii. pp. 355–6, 1897

Some Passamaquoddy Documents in the Annals of the New York Academy of Science, xi. nr. 15, pp. 369–377, 1898

On Daniel viii. 11–12, in Journal of Biblical Literature, xvii. pp. 203 ff. 1898

Assyrian Prepositional Usage, Journal of the American Oriental Society, xx. pp. 1–11, 1899

A CRITICAL COMMENTARY on the Book of Daniel, Leipzig, 1899

On Psalm ii. 12, in Journal of Biblical Literature, xix. pp. 1–4, 1900

Forgotten Indian Place-Names in the Adirondacks, Journal American Folklore, 1900, pp. 123–128

Some Passamaquoddy Witchcraft Tales, in Proceedings of the American Philosophical Society, xxxviii. pp. 181–189, 1900

The Unilingual Inscriptions K. 138 and K. 3232 translated from the Sumerian, Journal of the American Oriental Society, xxi. pp. 1–22, 1900

Notes on Passamaquoddy Literature, in Annals of the New York Academy of Science, xiii. pp. 381–386, 1901

Notes on the Modern Minsi Delaware Dialect, American Journal of Philology, xxi. pp. 295–302, 1901

The Modern Dialect of the Canadian Abenakis, in Miscellanea Linguistica in Onore di Graziodio Ascoli, pp. 343–362, 1901

FLAXIUS, OR LEAVES FROM THE LIFE OF AN IMMORTAL BY Charles Godfrey Leland, F.R.S.L., A.M. (Harvard) &c. Published by P. Wellby, London.

“It is not so much the spirit of Breitmann which animates these pages as that of Pantagruel. From the President of the United States, Roosevelt, he goes to Hamlet and resolves to visit Hades. The tale of Flaxius and the Were-wolf is a brilliant narrative.... Flaxius breaks a lance for Jezebel and also for Herodias with graceful impartiality. The chapter on the Bookseller is among the most charming in the work.... It is quite certain that many readers will welcome Flaxius as a philosopher seeking la vraie verité, a philosopher whose sympathy is very human, and who has in spite of all his erudition ... something of the naïve spontaneous pen of his Teutonic rival, Hans Breitmann.”

Condensed from a review of 150 lines in the London Academy.

“The prose which is nearly all the book is a continued delight and surprise in its humorous ideas, as well as in its more pitiful and thoughtful moods.” “The whole is a literary entertainment of a rare and delicate kind. Truly it is one of the daintiest, quaintest, most frolicsome, and at the same time most spiritual of jeux d’esprit.”—The (London) Free Lance.

“An extremely pleasant and agreeable book.... No one who cares for curious customs presented in a quaint and entrancing manner will miss ‘Flaxius: Leaves from the Life of an Immortal.’”—Pall Mall Gazette.