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:
[70] According to Indian tradition, six Iroquoian tribes united in a
confederation in the interests of peace. This was the famous league
of the six nations: Onondagas, Mohawks, Oneidas, Senecas, Cayugas
and Tuscaroras. The first five of these completed their league as
early as the middle of the fifteenth century under the Onondaga chief
Hiawatha. The object of the federation was to abolish war altogether
(see Brinton, “The American Race,” pp. 82, 83). It is evident that
the Passamaquoddy tradition embodied in this part of the Wampum
Records refers to these proposals made by their Iroquois neighbors.
[71] From here on the recorder mentions only the neighboring
Algonkin tribes as belonging to the federation which he has in
mind. The northern Algonkin tribes were very probably in a loose
federation with the Iroquois merely for purposes of intertribal
arbitration. These Algonkin clans themselves, however, seem to have
been politically interdependent, as one clan could not elect a chief
without the consent of all the others.
=Glossary=
Glossary[72]
[72] A.=Abenaki; P.=Passamaquoddy; Pen.=Penobscot; M.=Micmac.
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.