MISCELLANEOUS FORMULAS.
SÛnN´YĬ ED´HĬ E´SGA ASTÛnTI´YĬ.
Sgĕ! Uhyûntsâ´yĭ galûnlti´tla tsûltâ´histĭ, Hĭsgaya Gigage´ĭ, usĭnu´lĭ di´tsakûnĭ´ denatlûnhi´sani´ga Uy-igawa´stĭ duda´ntĭ. Nûnnâ´hĭ tatuna´watĭ. Usĭnu´lĭ duda´ntâ dani´yûnstanilĭ´.
Sgĕ! Uhyûntlâ´yĭ galûnlti´tla tsûltâ´histĭ, Hĭsga´ya Tĕ´halu, hinaw’sŭ´’ki. Ha-usĭnu´lĭ nâ´gwa di´tsakûnĭ´ denatlûnhisani´ga uy-igawa´stĭ duda´ntĭ. Nûnnâ´hĭ tătuna´wătĭ. Usĭnu´lĭ duda´ntâ dani´galĭstanĭ´.
Translation.
TO SHORTEN A NIGHT-GOER ON THIS SIDE.
Listen! In the Frigid Land above you repose, O Red Man, quickly we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will take his soul as we go along.
Listen! In the Frigid Land above you repose, O Purple Man, * * * *. Ha! Quickly now we two have prepared your arrows for the soul of the Imprecator. He has them lying along the path. Quickly we two will cut his soul in two.
Explanation.
This formula, from A‘yû´ninĭs’ book, is for the purpose of driving away a witch from the house of a sick person, and opens up a most interesting chapter of Cherokee beliefs. The witch is supposed to go about chiefly under cover of darkness, and hence is called sûnnâ´yĭ edâ´hĭ, “the night goer.” This is the term in common use; but there are a number of formulistic expressions to designate a witch, one of which, u´ya igawa´stĭ, occurs in the body of the formula and may be rendered “the imprecator,” i.e., the sayer of evil things or curses. As the counteracting of a deadly spell always results in the death of its author, the formula is stated to be not merely to drive away the wizard, but to kill him, or, according to the formulistic expression, “to shorten him (his life) on this side.”
When it becomes known that a man is dangerously sick the witches from far and near gather invisibly about his house after nightfall to worry him and even force their way in to his bedside unless prevented by the presence of a more powerful shaman within the house. They annoy the sick man and thus hasten his death by stamping upon the roof and beating upon the sides of the house; and if they can manage to get inside they raise up the dying sufferer from the bed and let him fall again or even drag him out upon the floor. The object of the witch in doing this is to prolong his term of years by adding to his own life as much as he can take from that of the sick man. Thus it is that a witch who is successful in these practices lives to be very old. Without going into extended details, it may be sufficient to state that the one most dreaded, alike by the friends of the sick man and by the lesser witches, is the Kâ´lana-ayeli´skĭ or Raven Mocker, so called because he flies through the air at night in a shape of fire, uttering sounds like the harsh croak of a raven.
The formula here given is short and simple as compared with some others. There is evidently a mistake in regard to the Red Man, who is here placed in the north, instead of in the east, as it should be. The reference to the arrows will be explained further on. Purple, mentioned in the second paragraph, has nearly the same symbolic meaning as blue, viz: Trouble, vexation and defeat; hence the Purple Man is called upon to frustrate the designs of the witch.
To drive away the witch the shaman first prepares four sharpened sticks, which he drives down into the ground outside the house at each of the four corners, leaving the pointed ends projecting upward and outward. Then, about noontime he gets ready the Tsâlagayû´nlĭ or “Old Tobacco” (Nicotiana rustica), with which he fills his pipe, repeating this formula during the operation, after which he wraps the pipe thus filled in a black cloth. This sacred tobacco is smoked only for this purpose. He then goes out into the forest, and returns just before dark, about which time the witch may be expected to put in an appearance. Lighting his pipe, he goes slowly around the house, puffing the smoke in the direction of every trail by which the witch might be able to approach, and probably repeating the same or another formula the while. He then goes into the house and awaits results. When the witch approaches under cover of the darkness, whether in his own proper shape or in the form of some animal, the sharpened stick on that side of the house shoots up into the air and comes down like an arrow upon his head, inflicting such a wound as proves fatal within seven days. This explains the words of the formula, “We have prepared your arrows for the soul of the Imprecator. He has them lying along the path”. A‘yû´ninĭ said nothing about the use of the sharpened sticks in this connection, mentioning only the tobacco, but the ceremony, as here described, is the one ordinarily used. When wounded the witch utters a groan which is heard by those listening inside the house, even at the distance of half a mile. No one knows certainly who the witch is until a day or two afterward, when some old man or woman, perhaps in a remote settlement, is suddenly seized with a mysterious illness and before seven days elapse is dead.
GAHU´STĬ A´GIYAHU´SA.
Sgĕ! Ha-nâ´gwa hatû´ngani´ga Nû´nya Wâtige´ĭ, gahu´stĭ tsûtska´dĭ nige´sûnna. Ha-nâ´gwa dû´ngihya´lĭ. Agiyahu´sa sĭ´kwa, haga´ tsûn-nû´ iyû´nta dătsi´waktû´hĭ. Tla-‘ke´ a´ya a´kwatseli´ga. 0 0 digwadâi´ta.
Translation.
I HAVE LOST SOMETHING.
Listen! Ha! Now you have drawn near to hearken, O Brown Rock; you never lie about anything. Ha! Now I am about to seek for it. I have lost a hog and now tell me about where I shall find it. For is it not mine? My name is ——.
Explanation.
This formula, for finding anything lost, is so simple as to need but little explanation. Brown in this instance has probably no mythologic significance, but refers to the color of the stone used in the ceremony. This is a small rounded water-worn pebble, in substance resembling quartz and of a reddish-brown color. It is suspended by a string held between the thumb and finger of the shaman, who is guided in his search by the swinging of the pebble, which, according to their theory, will swing farther in the direction of the lost article than in the contrary direction! The shaman, who is always fasting, repeats the formula, while closely watching the the motions of the swinging pebble. He usually begins early in the morning, making the first trial at the house of the owner of the lost article. After noting the general direction toward which it seems to lean he goes a considerable distance in that direction, perhaps half a mile or more, and makes a second trial. This time the pebble may swing off at an angle in another direction. He follows up in the direction indicated for perhaps another half mile, when on a third trial the stone may veer around toward the starting point, and a fourth attempt may complete the circuit. Having thus arrived at the conclusion that the missing article is somewhere within a certain circumscribed area, he advances to the center of this space and marks out upon the ground a small circle inclosing a cross with arms pointing toward the four cardinal points. Holding the stone over the center of the cross he again repeats the formula and notes the direction in which the pebble swings. This is the final trial and he now goes slowly and carefully over the whole surface in that direction, between the center of the circle and the limit of the circumscribed area until in theory, at least, the article is found. Should he fail, he is never at a loss for excuses, but the specialists in this line are generally very shrewd guessers well versed in the doctrine of probabilities.
There are many formulas for this purpose, some of them being long and elaborate. When there is reason to believe that the missing article has been stolen, the specialist first determines the clan or settlement to which the thief belongs and afterward the name of the individual. Straws, bread balls, and stones of various kinds are used in the different formulas, the ceremony differing according to the medium employed. The stones are generally pointed crystals or antique arrowheads, and are suspended as already described, the point being supposed to turn finally in the direction of the missing object. Several of these stones have been obtained on the reservation and are now deposited in the National Museum. It need excite no surprise to find the hog mentioned in the formula, as this animal has been domesticated among the Cherokees for more than a century, although most of them are strongly prejudiced against it.
HIA´ UNÁLE (ATESTI´YĬ).
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´,
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´—Yû!
Sgĕ! Ha-nâ´gwa hĭnahûn´ski tayĭ´. Ha-tâ´sti-gwû gûnska´ihû. Tsûtali´i-gwati´na halu´‘nĭ. Kû´nigwati´na dula´ska galû´nlati-gwû witu´ktĭ. Wigûnyasĕ´hĭsĭ. ´talĭ tsugû´nyĭ wite´tsatanû´nûnsĭ´ nûnnâhĭ tsane´lagĭ de´gatsana´wadise´stĭ. Kûnstû´ dutsasû´nĭ atû´nwasûtĕ´hahĭ´ tsûtûneli´sestĭ. Sgĕ!
Translation.
THIS IS TO FRIGHTEN A STORM.
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´,
Yuhahi´, yuhahi´, yuhahi´, yuhahi´, yuhahi´—Yû!
Listen! O now you are coming in rut. Ha! I am exceedingly afraid of you. But yet you are only tracking your wife. Her footprints can be seen there directed upward toward the heavens. I have pointed them out for you. Let your paths stretch out along the tree tops (?) on the lofty mountains (and) you shall have them (the paths) lying down without being disturbed, Let (your path) as you go along be where the waving branches meet. Listen!
Explanation.
This formula, from A‘yû´ninĭ’s book, is for driving away, or “frightening” a storm, which threatens to injure the growing corn. The first part is a meaningless song, which is sung in a low tone in the peculiar style of most of the sacred songs. The storm, which is not directly named, is then addressed and declared to be coming on in a fearful manner on the track of his wife, like an animal in the rutting season. The shaman points out her tracks directed toward the upper regions and begs the storm spirit to follow her along the waving tree tops of the lofty mountains, where he shall be undisturbed.
The shaman stands facing the approaching storm with one hand stretched out toward it. After repeating the song and prayer he gently blows in the direction toward which he wishes it to go, waving his hand in the same direction as though pushing away the storm. A part of the storm is usually sent into the upper regions of the atmosphere. If standing at the edge of the field, he holds a blade of corn in one hand while repeating the ceremony.
DANAWÛ´ TSUNEDÂLÛ´HĬ NUNATÛ´NELI´TALÛ´nHĬ U´NALSTELTA´‘TANÛ´HĬ.
Hayĭ! Yû! Sgĕ! Nâ´gwa usĭnuli´yu A´tasu Gi´gage´ĭ hinisa´latani´ga. Usĭnu´lĭ duda´ntâ u´nanugâ´tsidastĭ´ nige´sûnna. Duda´ntâ e‘lawi´nĭ iyû´nta ă´tasû digûnnage´ĭ degûnlskwĭ´tahise´stĭ, anetsâge´ta unanugâ´istĭ nige´sûnna, nitinû´nneli´ga. Ă´tasû dusa´ladanû´nstĭ nige´sûnna, nitinû´nneli´ga. E‘lawi´nĭ iyû´nta ă´tasû ûnnage´ ugûn´hatû ûnnage´ sâ´gwa da‘liyĕ´kû‘lani´ga unadutlâ´gĭ. Unanugâ´tsida´stĭ nige´sûnna, nûneli´ga.
Usĭnuli´yu tsunada´ntâ kul‘kwâ´gine tigalû´nltiyû´nĭ iyû´nta ada´ntâ tega´yĕ‘ti´tege´stĭ. Tsunada´ntâ tsuligalĭ´stĭ nige´sûnna dudûni´tege´stĭ. Usĭnu´lĭ deniû´neli´ga galû´nlatĭ iyû´nta widu´l‘tâhĭsti´tege´stĭ. Ă´tasû gigage´ĭ dĕhatagû´nyastani´ga. Tsunada´ntâ tsudastû´nilida´stĭ nige´sûnna nûneli´ga. Tsunada´ntâ galû´nlatĭ iyû´nta witĕ´‘titege´stĭ. Tsunada´ntâ anigwalu´gĭ une´ga gûnwa´nadagû´nyastitege´stĭ. Sa‘ka´nĭ udûnu´hĭ nige´sûnna usĭnuli´yu. Yû!
Translation.
WHAT THOSE WHO HAVE BEEN TO WAR DID TO HELP THEMSELVES.
Hayĭ! Yû! Listen! Now instantly we have lifted up the red war club. Quickly his soul shall be without motion. There under the earth, where the black war clubs shall be moving about like ball sticks in the game, there his soul shall be, never to reappear. We cause it to be so. He shall never go and lift up the war club. We cause it to be so. There under the earth the black war club (and) the black fog have come together as one for their covering. It shall never move about (i.e., the black fog shall never be lifted from them). We cause it to be so.
Instantly shall their souls be moving about there in the seventh heaven. Their souls shall never break in two. So shall it be. Quickly we have moved them (their souls) on high for them, where they shall be going about in peace. You (?) have shielded yourselves (?) with the red war club. Their souls shall never be knocked about. Cause it to be so. There on high their souls shall be going about. Let them shield themselves with the white war whoop. Instantly (grant that) they shall never become blue. Yû!
Explanation.
This formula, obtained from A‘wani´ta, may be repeated by the doctor for as many as eight men at once when about to go to war. It is recited for four consecutive nights, immediately before setting out. There is no tabu enjoined and no beads are used, but the warriors “go to water” in the regular way, that is, they stand at the edge of the stream, facing the east and looking down upon the water, while the shaman, standing behind them, repeats the formula. On the fourth night the shaman gives to each man a small charmed root which has the power to confer invulnerability. On the eve of battle the warrior after bathing in the running stream chews a portion of this and spits the juice upon his body in order that the bullets of the enemy may pass him by or slide off from his skin like drops of water. Almost every man of the three hundred East Cherokees who served in the rebellion had this or a similar ceremony performed before setting out—many of them also consulting the oracular ulûnsû´tĭ stone at the same time—and it is but fair to state that not more than two or three of the entire number were wounded in actual battle.
In the formula the shaman identifies himself with the warriors, asserting that “we” have lifted up the red war club, red being the color symbolic of success and having no reference to blood, as might be supposed from the connection. In the first paragraph he invokes curses upon the enemy, the future tense verb It shall be, etc., having throughout the force of let it be. He puts the souls of the doomed enemy in the lower regions, where the black war clubs are constantly waving about, and envelops them in a black fog, which shall never be lifted and out of which they shall never reappear. From the expression in the second paragraph, “their souls shall never be knocked about,” the reference to the black war clubs moving about like ball sticks in the game would seem to imply that they are continually buffeting the doomed souls under the earth. The spirit land of the Cherokees is in the west, but in these formulas of malediction or blessing the soul of the doomed man is generally consigned to the underground region, while that of the victor is raised by antithesis to the seventh heaven.
Having disposed of the enemy, the shaman in the second paragraph turns his attention to his friends and at once raises their souls to the seventh heaven, where they shall go about in peace, shielded by (literally, “covered with”) the red war club of success, and never to be knocked about by the blows of the enemy. “Breaking the soul in two” is equivalent to snapping the thread of life, the soul being regarded as an intangible something having length, like a rod or a string. This formula, like others written down by the same shaman, contains several evident inconsistencies both as to grammar and mythology, due to the fact that A‘wanita is extremely careless with regard to details and that this particular formula has probably not been used for the last quarter of a century. The warriors are also made to shield themselves with the white war whoop, which should undoubtedly be the red war whoop, consistent with the red war club, white being the color emblematic of peace, which is evidently an incongruity. The war whoop is believed to have a positive magic power for the protection of the warrior, as well as for terrifying the foe.
The mythologic significance of the different colors is well shown in this formula. Red, symbolic of success, is the color of the war club with which the warrior is to strike the enemy and also of the other one with which he is to shield or “cover” himself. There is no doubt that the war whoop also should be represented as red. In conjuring with the beads for long life, for recovery from sickness, or for success in love, the ball play, or any other undertaking, the red beads represent the party for whose benefit the magic spell is wrought, and he is figuratively clothed in red and made to stand upon a red cloth or placed upon a red seat. The red spirits invoked always live in the east and everything pertaining to them is of the same color.
Black is always typical of death, and in this formula the soul of the enemy is continually beaten about by black war clubs and enveloped in a black fog. In conjuring to destroy an enemy the shaman uses black beads and invokes the black spirits—which always live in the west—bidding them tear out the man’s soul, carry it to the west, and put it into the black coffin deep in the black mud, with a black serpent coiled above it.
Blue is emblematic of failure, disappointment, or unsatisfied desire. “They shall never become blue” means that they shall never fail in anything they undertake. In love charms the lover figuratively covers himself with red and prays that his rival shall become entirely blue and walk in a blue path. The formulistic expression, “He is entirely blue,” closely approximates in meaning the common English phrase, “He feels blue.” The blue spirits live in the north.
White—which occurs in this formula only by an evident error—denotes peace and happiness. In ceremonial addresses, as at the green corn dance and ball play, the people figuratively partake of white food and after the dance or the game return along the white trail to their white houses. In love charms the man, in order to induce the woman to cast her lot with his, boasts “I am a white man,” implying that all is happiness where he is. White beads have the same meaning in the bead conjuring and white was the color of the stone pipe anciently used in ratifying peace treaties. The white spirits live in the south (Wa´hală).
Two other colors, brown and yellow, are also mentioned in the formulas. Wâtige´ĭ, “brown,” is the term used to include brown, bay, dun, and similar colors, especially as applied to animals. It seldom occurs in the formulas and its mythologic significance is as yet undetermined. Yellow is of more frequent occurrence and is typical of trouble and all manner of vexation, the yellow spirits being generally invoked when the shaman wishes to bring down calamities upon the head of his victim, without actually destroying him. So far as present knowledge goes, neither brown nor yellow can be assigned to any particular point of the compass.
Usĭnuli´yu, rendered “instantly,” is the intensive form of usĭnu´lĭ “quickly,” both of which words recur constantly in the formulas, in some entering into almost every sentence. This frequently gives the translation an awkward appearance. Thus the final sentence above, which means literally “they shall never become blue instantly,” signifies “Grant that they shall never become blue”, i.e., shall never fail in their purpose, and grant our petition instantly.
DIDA´LATLI´‘TĬ.
Sgĕ! Nâ´gwa tsûdantâ´gĭ tegû´nyatawâ´ilateli´ga. Iyustĭ (0 0) tsilastû´‘lĭ Iyu´stĭ (0 0) ditsadâ´ita. Tsûwatsi´la elawi´nĭ tsidâ´hĭstani´ga. Tsûdantâgĭ elawi´nĭ tsidâ´hĭstani´ga. Nû´nya gû´nnage gûnyu´tlûntani´ga. Ă‘nûwa´gĭ gû´nnage´ gûnyu´tlûntani´ga. Sûntalu´ga gû´nnage degû´nyanu´galû´ntani´ga, tsû´nanugâ´istĭ nige´sûnna. Usûhi´yĭ nûnnâ´hĭ wite´tsatanû´nûnsĭ gûne´sâ gû´nnage asahalagĭ´. Tsûtû´neli´ga. Elawâ´tĭ asa´halagĭ´a´dûnni´ga. Usĭnuli´yu Usûhi´yĭ gûltsâ´tĕ digû´nnagesta´yĭ, elawâ´ti gû´nnage tidâ´hĭstĭ wa‘yanu´galûntsi´ga. Gûne´sa gû´nage sûntalu´ga gû´nnage gayu´tlûntani´ga. Tsûdantâ´gĭ ûska´lûntsi´ga. Sa‘ka´nĭ adûnni´ga. Usû´hita atanis´se´tĭ, ayâ´lâtsi´sestĭ tsûdantâ´gĭ, tsû´nanugâ´istĭ nige´sûnna. Sgĕ!
Translation.
TO DESTROY LIFE.
Listen! Now I have come to step over your soul. You are of the (wolf) clan. Your name is (A‘yû´ninĭ). Your spittle I have put at rest under the earth. Your soul I have put at rest under the earth. I have come to cover you over with the black rock. I have come to cover you over with the black cloth. I have come to cover you with the black slabs, never to reappear. Toward the black coffin of the upland in the Darkening Land your paths shall stretch out. So shall it be for you. The clay of the upland has come (to cover you. (?)) Instantly the black clay has lodged there where it is at rest at the black houses in the Darkening Land. With the black coffin and with the black slabs I have come to cover you. Now your soul has faded away. It has become blue. When darkness comes your spirit shall grow less and dwindle away, never to reappear. Listen!
Explanation.
This formula is from the manuscript book of A‘yû´ninĭ, who explained the whole ceremony. The language needs but little explanation. A blank is left for the name and clan of the victim, and is filled in by the shaman. As the purpose of the ceremony is to bring about the death of the victim, everything spoken of is symbolically colored black, according to the significance of the colors as already explained. The declaration near the end, “It has become blue,” indicates that the victim now begins to feel in himself the effects of the incantation, and that as darkness comes on his spirit will shrink and gradually become less until it dwindles away to nothingness.
When the shaman wishes to destroy the life of another, either for his own purposes or for hire, he conceals himself near the trail along which the victim is likely to pass. When the doomed man appears the shaman waits until he has gone by and then follows him secretly until he chances to spit upon the ground. On coming up to the spot the shaman collects upon the end of a stick a little of the dust thus moistened with the victim’s spittle. The possession of the man’s spittle gives him power over the life of the man himself. Many ailments are said by the doctors to be due to the fact that some enemy has by this means “changed the spittle” of the patient and caused it to breed animals or sprout corn in the sick man’s body. In the love charms also the lover always figuratively “takes the spittle” of the girl in order to fix her affections upon himself. The same idea in regard to spittle is found in European folk medicine.
The shaman then puts the clay thus moistened into a tube consisting of a joint of the Kanesâ´la or wild parsnip, a poisonous plant of considerable importance in life-conjuring ceremonies. He also puts into the tube seven earthworms beaten into a paste, and several splinters from a tree which has been struck by lightning. The idea in regard to the worms is not quite clear, but it may be that they are expected to devour the soul of the victim as earthworms are supposed to feed upon dead bodies, or perhaps it is thought that from their burrowing habits they may serve to hollow out a grave for the soul under the earth, the quarter to which the shaman consigns it. In other similar ceremonies the dirt-dauber wasp or the stinging ant is buried in the same manner in order that it may kill the soul, as these are said to kill other more powerful insects by their poisonous sting or bite. The wood of a tree struck by lightning is also a potent spell for both good and evil and is used in many formulas of various kinds.
Having prepared the tube, the shaman goes into the forest to a tree which has been struck by lightning. At its base he digs a hole, in the bottom of which he puts a large yellow stone slab. He then puts in the tube, together with seven yellow pebbles, fills in the earth, and finally builds a fire over the spot to destroy all traces of his work. The yellow stones are probably chosen as the next best substitute for black stones, which are not always easy to find. The formula mentions “black rock,” black being the emblem of death, while yellow typifies trouble. The shaman and his employer fast until after the ceremony.
If the ceremony has been properly carried out, the victim becomes blue, that is, he feels the effects in himself at once, and, unless he employs the countercharms of some more powerful shaman, his soul begins to shrivel up and dwindle, and within seven days he is dead. When it is found that the spell has no effect upon the intended victim it is believed that he has discovered the plot and has taken measures for his own protection, or that, having suspected a design against him—as, for instance, after having won a girl’s affections from a rival or overcoming him in the ball play—he has already secured himself from all attempts by counterspells. It then becomes a serious matter, as, should he succeed in turning the curse aside from himself, it will return upon the heads of his enemies.
The shaman and his employer then retire to a lonely spot in the mountains, in the vicinity of a small stream, and begin a new series of conjurations with the beads. After constructing a temporary shelter of bark laid over poles, the two go down to the water, the shaman taking with him two pieces of cloth, a yard or two yards in length, one white, the other black, together with seven red and seven black beads. The cloth is the shaman’s pay for his services, and is furnished by his employer, who sometimes also supplies the beads. There are many formulas for conjuring with the beads, which are used on almost all important occasions, and differences also in the details of the ceremony, but the general practice is the same in all cases. The shaman selects a bend in the river where his client can look toward the east while facing up stream. The man then takes up his position on the bank or wades into the stream a short distance, where—in the ceremonial language—the water is a “hand length” (awâ´hilû) in depth and stands silently with his eyes fixed upon the water and his back to the shaman on the bank. The shaman then lays upon the ground the two pieces of cloth, folded into convenient size, and places the red beads—typical of success and his client upon the white cloth, while the black beads—emblematic of death and the intended victim—are laid upon the black cloth. It is probable that the first cloth should properly be red instead of white, but as it is difficult to get red cloth, except in the shape of handkerchiefs, a substitution has been made, the two colors having a close mythologic relation. In former days a piece of buckskin and the small glossy, seeds of the Viper’s Bugloss (Echium vulgare) were used instead of the cloth and beads. The formulistic name for the bead is sû´nĭkta, which the priests are unable to analyze, the ordinary word for beads or coin being adélâ.
The shaman now takes a red bead, representing his client, between the thumb and index finger of his right hand, and a black bead, representing the victim, in like manner, in his left hand. Standing a few feet behind his client he turns toward the east, fixes his eyes upon the bead between the thumb and finger of his right hand, and addresses it as the Sû´nĭkta Gigăge´ĭ, the Red Bead, invoking blessings upon his client and clothing him with the red garments of success. The formula is repeated in a low chant or intonation, the voice rising at intervals, after the manner of a revival speaker. Then turning to the black bead in his left hand he addresses it in similar manner, calling down the most withering curses upon the head of the victim. Finally looking up he addresses the stream, under the name of Yû´nwĭ Gûnahi´ta, the “Long Person,” imploring it to protect his client and raise him to the seventh heaven, where he will be secure from all his enemies. The other, then stooping down, dips up water in his hand seven times and pours it upon his head, rubbing it upon his shoulders and breast at the same time. In some cases he dips completely under seven times, being stripped, of course, even when the water is of almost icy coldness. The shaman, then stooping down, makes a small hole in the ground with his finger, drops into it the fatal black bead, and buries it out of sight with a stamp of his foot. This ends the ceremony, which is called “taking to water.”
While addressing the beads the shaman attentively observes them as they are held between the thumb and finger of his outstretched hands. In a short time they begin to move, slowly and but a short distance at first, then faster and farther, often coming down as far as the first joint of the finger or even below, with an irregular serpentine motion from side to side, returning in the same manner. Should the red bead be more lively in its movements and come down lower on the finger than the black bead, he confidently predicts for the client the speedy accomplishment of his desire. On the other hand, should the black bead surpass the red in activity, the spells of the shaman employed by the intended victim are too strong, and the whole ceremony must be gone over again with an additional and larger quantity of cloth. This must be kept up until the movements of the red beads give token of success or until they show by their sluggish motions or their failure to move down along the finger that the opposing shaman can not be overcome. In the latter case the discouraged plotter gives up all hope, considering himself as cursed by every imprecation which he has unsuccessfully invoked upon his enemy, goes home and—theoretically—lies down and dies. As a matter of fact, however, the shaman is always ready with other formulas by means of which he can ward off such fatal results, in consideration, of a sufficient quantity of cloth.
Should the first trial, which takes place at daybreak, prove unsuccessful, the shaman and his client fast until just before sunset. They then eat and remain awake until midnight, when the ceremony is repeated, and if still unsuccessful it may be repeated four times before daybreak (or the following noon?), both men remaining awake and fasting throughout the night. If still unsuccessful, they continue to fast all day until just before sundown. Then they eat again and again remain awake until midnight, when the previous night’s programme is repeated. It has now become a trial of endurance between the revengeful client and his shaman on the one side and the intended victim and his shaman on the other, the latter being supposed to be industriously working countercharms all the while, as each party must subsist upon one meal per day and abstain entirely from sleep until the result has been decided one way or the other. Failure to endure this severe strain, even so much as closing the eyes in sleep for a few moments or partaking of the least nourishment excepting just before sunset, neutralizes all the previous work and places the unfortunate offender at the mercy of his more watchful enemy. If the shaman be still unsuccessful on the fourth day, he acknowledges himself defeated and gives up the contest. Should his spells prove the stronger, his victim will die within seven days, or, as the Cherokees say, seven nights. These “seven nights,” however, are frequently interpreted, figuratively, to mean seven years, a rendering which often serves to relieve the shaman from a very embarrassing position.
With regard to the oracle of the whole proceeding, the beads do move; but the explanation is simple, although the Indians account for it by saying that the beads become alive by the recitation of the sacred formula. The shaman is laboring under strong, though suppressed, emotion. He stands with his hands stretched out in a constrained position, every muscle tense, his breast heaving and voice trembling from the effort, and the natural result is that before he is done praying his fingers begin to twitch involuntarily and thus cause the beads to move. As before stated, their motion is irregular; but the peculiar delicacy of touch acquired by long practice probably imparts more directness to their movements than would at first seem possible.
HIĂ´ A´NE´TS UGÛ´nWA´LĬ AM´YĬ DITSÛ´nSTA´TĬ.
Sgĕ! Ha-nâgwa ă´stĭ une´ga aksâ´ûntanû´n usĭnu´lĭ a‘ne´tsâ unatsâ´nûntse´lahĭ akta´‘tĭ adûnni´ga.
Iyu´stĭ utadâ´ta, iyu´stĭ tsunadâ´ita. Nûnnâ´hĭ anite´lahĕhû´ ige´skĭ nige´sûnna. Dû´ksi-gwu´ dedu´natsgû‘la´wate´gû. Da´‘sûn unilâtsi´satû. Sa‘ka´ni unati´satû´.
Nûnnâ´hĭ dâ´tadu´nina´watĭ´ a´yû-‘nû´ digwatseli´ga a‘ne´tsâ unatsâ´nûntse´lahĭ. Tla´mehû Gigage´ĭ sâ´gwa danûtsgû´‘lani´ga. Igû´nyĭ galû´nlâ ge´sûn i´yûn kanû´nlagĭ uwâhâ´hĭstâ´gĭ. Ta´line galû´nlâ ge´sun i´yûn kanû´nlagĭ uwâhâ´hĭstâ´gĭ. He´nilû danûtsgû´‘lani´ga. Tla´ma ûnni´ta a´nigwalu´gĭ gûntla´‘tisge´stĭ, ase´gwû nige´sûnna.
Du´talĕ a‘ne´tsâ unatsâ´nûntse´lahĭ saligu´gi-gwû dedu´natsgû´‘lawĭsti´tegû´. Elawi´nĭ da´‘sûn unilâtsi´satû.
Tsâ´ine digalû´nlatiyu´n Să´niwă Gi´gageĭ sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûnna. Kanû´nlagĭ uwâhâ´hĭstâ´gĭ nû´‘gine digalû´nlatiyû´n. Gulĭ´sgulĭ´ Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûnna. Kanû´nlagĭ uwâhâ´hĭstâgĭ hĭ´skine digalû´nlatiyû´n. Tsŭtsŭ´ Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûnna.
Du´talĕ a‘ne´tsâ utsâ´nûntse´lahĭ Tĭne´gwa Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, ige´skĭ nige´sûnna. Da´‘sûn unilâtsi´satû. Kanû´nlagĭ uwâhâ´hĭstâ´gĭ sutali´ne digalû´nlatiyû´n. A´nigâsta´ya sâ´gwa danûtsgu´‘lani´ga, asĕ‘gâ´gĭ nige´sunna. Kanû´nlagĭ uwâhâ´hĭstâ´gĭ kûl‘kwâgine digalû´nlatiyû´n. Wâtatû´ga Sa‘ka´ni sâ´gwa danûtsgû´‘lani´ga, asĕ‘gâ´gĭ nige´sûnna.
Du´talĕ a‘ne´tsâ unatsâ´nûntse´lahĭ, Yâ´na dedu´natsgû´‘lawĭstani´ga, ige´skĭ nige´sûnna. Da‘sûn du´nilâtsi´satû. Kanû´nlagĭ de´tagaskalâ´ûntanû´n, igûn´wûlstanûhi-gwûdi´na tsuye´listi gesû´nĭ. Akta´‘tĭ adûnni´ga.
Sgĕ! Nâ´gwa t’skĭ´nâne´lĭ ta´lădŭ´ iyû´nta a´gwatseli´ga, Wătatu´ga Tsûne´ga. Tsuye´listĭ gesû´nĭ skĭ´nâhûnsĭ´ a´gwatseli´ga—kanû´nlagĭ a´gwatseli´ga. Nă´‘nâ utadâ´ta kanû´nlagĭ dedu´skalâ´asi´ga.
Dedû´ndagû´nyastani´ga, gûnwâ´hisâ´nûhĭ. Yû!
Translation.
THIS CONCERNS THE BALL PLAY—TO TAKE THEM TO WATER WITH IT.
Listen! Ha! Now where the white thread has been let down, quickly we are about to examine into (the fate of) the admirers of the ball play.
They are of—such a (iyu´stĭ) descent. They are called—so and so (iyu´stĭ). They are shaking the road which shall never be joyful. The miserable Terrapin has come and fastened himself upon them as they go about. They have lost all strength. They have become entirely blue.
But now my admirers of the ball play have their roads lying along in this direction. The Red Bat has come and made himself one of them. There in the first heaven are the pleasing stakes. There in the second heaven are the pleasing stakes. The Pewee has come and joined them. The immortal ball stick shall place itself upon the whoop, never to be defeated.
As for the lovers of the ball play on the other side, the common Turtle has come and fastened himself upon them as they go about. Under the earth they have lost all strength.
The pleasing stakes are in the third heaven. The Red Tlăniwă has come and made himself one of them, that they may never be defeated. The pleasing stakes are in the fourth heaven. The Blue Fly-catcher has made himself one of them, that they may never be defeated. The pleasing stakes are in the fifth heaven. The Blue Martin has made himself one of them, that they may never be defeated.
The other lovers of the ball play, the Blue Mole has come and fastened upon them, that they may never be joyous. They have lost all strength.
The pleasing stakes are there in the sixth heaven. The Chimney Swift has made himself one of them, that they may never be defeated. The pleasing stakes are in the seventh heaven. The Blue Dragon-fly has made himself one of them, that they may never be defeated.
As for the other admirers of the ball play, the Bear has just come and fastened him upon them, that they may never be happy. They have lost all strength. He has let the stakes slip from his grasp and there shall be nothing left for their share.
The examination is ended.
Listen! Now let me know that the twelve are mine, O White Dragon-fly. Tell me that the share is to be mine—that the stakes are mine. As for the player there on the other side, he has been forced to let go his hold upon the stakes.
Now they are become exultant and happy. Yû!
Explanation.
This formula, from the A‘yûninĭ manuscript is one of those used by the shaman in taking the ball players to water before the game. The ceremony is performed in connection with red and black beads, as described in the formula just given for destroying life. The formulistic name given to the ball players signifies literally, “admirers of the ball play.” The Tlă´niwă (să´niwă in the Middle dialect) is the mythic great hawk, as large and powerful as the roc of Arabian tales. The shaman begins by declaring that it is his purpose to examine or inquire into the fate of the ball players, and then gives his attention by turns to his friends and their opponents, fixing his eyes upon the red bead while praying for his clients, and upon the black bead while speaking of their rivals. His friends he raises gradually to the seventh or highest galû´nlatĭ. This word literally signifies height, and is the name given to the abode of the gods dwelling above the earth, and is also used to mean heaven in the Cherokee bible translation. The opposing players, on the other hand, are put down under the earth, and are made to resemble animals slow and clumsy of movement, while on behalf of his friends the shaman invokes the aid of swift-flying birds, which, according to the Indian belief, never by any chance fail to secure their prey. The birds invoked are the He´nilû or wood pewee (Contopus virens), the Tlăniwă or mythic hawk, the Gulĭ´sgulĭ´ or great crested flycatcher (Myiarchus crinitus), the Tsûtsû or martin (Progne subis), and the A´nigâsta´ya or chimney swift (Chætura pelasgia). In the idiom of the formulas it is said that these “have just come and are sticking to them” (the players), the same word (danûtsgû´lani’ga) being used to express the devoted attention of a lover to his mistress. The Watatuga, a small species of dragon-fly, is also invoked, together with the bat, which, according to a Cherokee myth, once took sides with the birds in a great ball contest with the four-footed animals, and won the victory for the birds by reason of his superior skill in dodging. This myth explains also why birds, and no quadrupeds, are invoked by the shaman to the aid of his friends. In accordance with the regular color symbolism the flycatcher, martin, and dragon-fly, like the bat and the tlă´niwă, should be red, the color of success, instead of blue, evidently so written by mistake. The white thread is frequently mentioned in the formulas, but in this instance the reference is not clear. The twelve refers to the number of runs made in the game.
[Footnote 131:] [(return)] To appear later with the collection of Cherokee myths.
[Footnote 132:] [(return)] Brinton, D. G.: The books of Chilan Balam 10, Philadelphia, n.d., (1882).
[Footnote 133:] [(return)] Brinton, D. G.: Names of the Gods in the Kiché Myths, in Proc. Am. Philos. Soc., Philadelphia, 1881, vol. 19, p. 613.
[Footnote 134:] [(return)] One of the High peaks of the Smoky Mountains, on the Tennessee line, near Clingman’s Dome.
[Footnote 135:] [(return)] Haywood, John: Natural and Aboriginal History of East Tennessee, 267-8, Nashville, 1823.
[Footnote 136:] [(return)] Ibid., p. 281.
[Footnote 137:] [(return)] Wood, T. B., and Bache, F.: Dispensatory of the United States of America, 14th ed., Philadelphia, 1877.
[Footnote 138:] [(return)] The Cherokee plant names here given are generic names, which are the names commonly used. In many cases the same name is applied to several species and it is only when it is necessary to distinguish between them that the Indians use what might be called specific names. Even then the descriptive term used serves to distinguish only the particular plants under discussion and the introduction of another variety bearing the same generic name would necessitate a new classification of species on a different basis, while hardly any two individuals would classify the species by the same characteristics.
[Footnote 139:] [(return)] For more in regard to color symbolism, see Mallery’s Pictographs of the North American Indians in Fourth Report of the Bureau of Ethnology, pp. 53-37, Washington, 1886; Gatschet’s Creek Migration Legend, vol. 3, pp. 31-41, St. Louis, 1888; Brinton’s Kiche Myths in Proceedings of the American Philosophical Society, vol. 19, pp. 646-647, Philadelphia, 1882.
[Footnote 140:] [(return)] Ada´wĕhĭ is a word used to designate one supposed to have supernatural powers, and is applied alike to human beings and to the spirits invoked in the formulas. Some of the mythic heroes famous for their magic deeds are spoken of as ada´wĕhĭ (plural anida´wĕhĭ or anida´we), but in its application to mortals the term is used only of the very greatest shamans. None of those now belonging to the band are considered worthy of being thus called, although the term was sometimes applied to one, Usawĭ, who died some years ago. In speaking of himself as an ada´wĕhĭ, as occurs in some of the formulas, the shaman arrogates to himself the same powers that belong to the gods. Our nearest equivalent is the word magician, but this falls far short of the idea conveyed by the Cherokee word. In the bible translation the word is used as the equivalent of angel or spirit.
[Footnote 141:] [(return)] So written and pronounced by A‘yûn´ini instead of utsĭnă´wa.
[Footnote 142:] [(return)] This word, like the expression “seven days,” frequently has a figurative meaning. Thus the sun is said to be seven awâ´hilû above the earth.
[INDEX.]
Page references in Roman numerals link to the introductory material, included in the present file. Page references in Arabic numerals link to the Powell, Hoffman and Mooney articles in separate files. The two very long lists of Midewiwin songs were not individually linked.
[ A ] [ B ] [ C ] [ D ] [ E ] [ F ] [ G ] [ H ] [ I ] [ J ] [ K ] [ L ] [ M ]
[ N ] [ O ] [ P ] [ Q ] [ R ] [ S ] [ T ] [ U ] [ V ] [ W ] [ Y ] [ Z ]
| Page. | |
| [A.] | |
| Abnaki, population | [48] |
| Achastlians, Lamanon’s vocabulary of the | [75] |
| Acoma, a Keresan dialect | [83] |
| population | [83] |
| Adair, James, quoted on Choctaw villages | [40] |
| Adaizan family | [45]–[48] |
| Adaizan and Caddoan languages compared | [46] |
| Adam, Lucien, on the Taensa language | [96] |
Agriculture, effect of, on Indian population | [38] |
| region to which limited | [41] |
| extent of practice of, by Indian tribes | [42] |
| Aht division of Wakashan family | [129],[130] |
| Ahtena tribe of Copper River | [53] |
| population | [55] |
| Ai-yan, population | [55] |
| Akansa, or Quapaw tribe | [113] |
| Akoklako, or Lower Cootenai | [85] |
Aleutian Islanders belong to Eskimauan family | [73] |
| population | [75] |
| Algonquian family | [47]–[51] |
| list of tribes | [48] |
| population | [48] |
| habitat of certain western tribes of | [113] |
| Alibamu, habitat and population | [95] |
| Alsea, habitat | [134] |
| Al-ta-tin, population | [55] |
Angel de la Guardia Island, occupied by Yuman tribes | [138] |
| Apache, habitat | [54] |
| population | [56] |
Apalaches, supposed by Gallatin to be the Yuchi | [126] |
| Apalachi tribe | [95] |
| Arapaho, habitat | [48],[109] |
| population | [48] |
| Arikara, habitat | [60] |
| population | [62] |
| Arizona, work in | [XVIII],[XXV]–[XXVIII] |
| Assinaboin, habitat | [115] |
| population | [117] |
| Atfalati, population | [82] |
| Athapascan family | [51]–[56] |
Atnah tribe, considered distinct from Salish by Gallatin | [103] |
| Attacapan family | [56]–[57] |
Attakapa language reputed to be spoken by the Karankawa | [82] |
| Auk, population | [87] |
A‛wanita, or Young Deer, Cherokee formulas furnished by | [316] |
Ayasta, Cherokee manuscript obtained from | [313] |
A‛yûn´inĭ, or Swimmer, Cherokee manuscripts obtained from | [310]–[312] |
| [B.] | |
| Baffin Land, Eskimo population | [75] |
| Bancroft, George, linguistic literature | [13] |
| cited on Cherokee habitat | [78],[79] |
Bancroft, Hubert H., linguistic literature | [24] |
| Bandelier, A. F., on the Keres | [83] |
| Bannock, former habitat | [108] |
| population | [110] |
Bartlett, John R., cited on Lipan and Apache habitat | [54] |
| the Pima described by | [98] |
Barton, B. S., comparison of Iroquois and Cheroki | [77] |
Bathing in medical practice of Cherokees, | [333]–[334],[335]–[336] |
| Batts on Tutelo habitat in 1671 | [114] |
| Bellacoola, population | [105],[131] |
| Bellomont, Earl of, cited on the Tutelo | [114] |
| Beothukan family | [57]–[58] |
Berghaus, Heinrich, linguistic literature | [16] |
| Bessels, Emil, acknowledgments | [73] |
| Biloxi, a Siouan tribe | [112] |
| early habitat | [114] |
| present habitat | [116] |
| population | [118] |
Birch-bark records and songs of the Midē´wiwin | [286]–[289] |
Bleeding, practice of among the Cherokees | [334]–[335] |
Blount, on Cherokee and Chickasaw habitat | [79] |
| Boas, Franz, cited on Chimakum habitat | [62] |
| on population of Chimmesyan tribes | [64] |
| on the middle group of Eskimo | [73] |
| on population of Baffin Land Eskimo | [75] |
| Salishan researches | [104] |
| Haida researches | [120] |
| Wakashan researches | [129] |
| on the habitat of the Haeltzuk | [130] |
Boundaries of Indian tribal lands, difficulty of fixing | [43]–[44] |
Bourgemont on the habitat of the Comanche | [109] |
Brinton, D. G., cited on Haumonté’s Taensa grammar | [96] |
| cited on relations of the Pima language | [99] |
cited on linguistic value of Indian records | [318] |
Buschmann, Johann C. E., linguistic literature | [18],[19] |
| on the Kiowa language | [84] |
| on the Pima language | [99] |
| on Shoshonean families | [109] |
regards Shoshonean and Nahuatlan families as one | [140] |
| [C.] | |
| Cabeça de Vaca, mention of Atayos by | [46] |
| Caddoan and Adaizan languages compared | [46] |
| Caddoan family | [58]–[62] |
| Caddoan. See Southern Caddoan. | |
| Calapooya, population | [82] |
| California, aboriginal game laws in | [42] |
| Calispel population | [105] |
Calumet, ceremonial use of, among Algonkian tribes | [153] |
| “Carankouas,” a part of Attacapan family | [57] |
| Carib, affinities of Timuquana with | [123] |
| Carmel language of Mofras | [102] |
| Cartier, Jacques, aborigines met by | [58],[77]–[78] |
| Catawba, habitat | [112],[114],[116] |
| population | [118] |
Catawba Killer, Cherokee formulas furnished by | [316] |
| Cathlascon tribes, Scouler on | [81] |
| Caughnawaga, population | [80] |
| Cayuga, population | [80] |
| Cayuse, habitat and population | [127],[128] |
| Central Eskimo, population | [75] |
| Champlain, S. de, cited | [78] |
Charlevoix on the derivation of “Iroquois” | [77] |
| Chehalis, population | [105] |
| Chemehuevi, habitat and population | [110] |
| Cherokees, habitat and population | [78]–[80] |
paper on Sacred Formulas of, by James Mooney | [301]–[397] |
bathing, rubbing, and bleeding in medical practice of | [333]–[336] |
manuscripts of, containing sacred, medical, and other formulas, character and age of | [307]–[318] |
medical practice of, list of plants used in | [324]–[327] |
| medicine dance of | [337] |
| color symbolism of | [342]–[343] |
| gods of, and their abiding places | [340]–[342] |
| religion of | [319] |
Cherokee Sacred Formulas, notice of paper on | [XXXIX]–[XL] |
| language of | [343]–[344] |
| specimens of | [344]–[397] |
| for rheumatism | [345]–[351] |
| for snake bite | [351]–[353] |
| for worms | [353]–[356] |
| for neuralgia | [356]–[359] |
| for fever and ague | [359]–[363] |
| for child birth | [363]–[364] |
| for biliousness | [365]–[366] |
| for ordeal diseases | [367]–[369] |
| for hunting and fishing | [369]–[375] |
| for love | [375]–[384] |
| to kill a witch | [384]–[386] |
| to find something | [386]–[387] |
| to prevent a storm | [387]–[388] |
| for going to war | [388]–[391] |
| for destroying an enemy | [391]–[395] |
| for ball play | [395]–[397] |
| Cheyenne tribe, habitat | [48],[109] |
| population | [49] |
| treaty cited | [114] |
| Chicasa, population | [95] |
| join the Na’htchi | [96] |
| Chilcat, population | [87] |
| Chillúla tribe | [132] |
| Chimakuan family | [62],[63] |
| Chimakum, habitat and population | [62] |
| Chimarikan family | [63] |
| Chimmesyan family | [63]–[65] |
| Chinookan family | [65]–[86] |
| Chippewyan, population | [55] |
Chitimacuan family, possibly allied to the Attacapan | [57] |
| Chitimachan family | [66]–[67] |
| Choctaw Muskhogee family of Gallatin | [94] |
| Choctaw, population | [95] |
| Choctaw towns described by Adair | [40] |
| Chocuyem, a Moquelumnan dialect | [92] |
| Cholovone division of the Mariposan | [90] |
| Chopunnish, population | [107] |
| Chowanoc, perhaps a Tuscarora tribe | [79] |
| Chukchi of Asia | [74] |
| Chumashan family | [67],[68] |
Chumashan languages, Salinan languages held to be dialects of | [101] |
| Clackama, population | [66] |
| Clallam language distinct from Chimakum | [62] |
| Clallam, population | [105] |
Classification of linguistic families, rules for | [8],[12] |
Classification of Indian languages, literature relating to | [12]–[25] |
Clavering, Captain, Greenland Eskimo, researches of | [72] |
| Cliff dwellings examined | [XVIII]–[XXIV] |
| Coahuiltecan family | [68],[69] |
| Cochitemi, a Keresan dialect | [83] |
| Cochiti, population of | [83] |
| Coconoon tribe | [90] |
| Cœur d’Alene tribe, population of | [105] |
| Cofitachiqui, a supposed Yuchi town | [126] |
| Cognation of languages | [11],[12] |
| Color symbolism of the Cherokees | [342],[343] |
| Colorado, work in | [XXI]–[XXIV] |
Columbia River, improvidence of tribes on | [37],[38] |
| Colville tribe, population | [105] |
| Comanche, association of the Kiowa with | [84] |
| habitat | [109] |
| population | [110] |
Comecrudo, vocabulary of, collected by Gatschet | [68] |
| Communism among North American Indians | [34],[35] |
| Conestoga, former habitat of the | [78] |
| Cook, Capt. James, names Waukash tribe | [129] |
| Cookkoo-oose tribe of Lewis and Clarke | [89] |
| Cootenai tribe | [85] |
| Copehan family | [69]–[70] |
Corbusier, Wm. H., on Crow occupancy of Black Hills | [114] |
Corn, large quantities of, raised by certain tribes | [41] |
| Cortez, José, cited | [54] |
Costano dialects, Latham’s opinion concerning | [92] |
| Costanoan family | [70],[71] |
Cotoname vocabulary, collected by Gatschet | [68] |
| Coulter, Dr., Pima vocabulary of | [98] |
| Coyotero Apache, population | [56] |
| Cree, population | [49] |
| Creeks, habitat and population | [95] |
| Cross, use of, in Indian ceremonials | [155] |
| Crows, habitat | [114],[116] |
| population | [118] |
| Cuchan population | [188] |
| Curtin, Jeremiah, work of | [XXX] |
| Chimarikan researches of | [63] |
| Costanoan researches of | [70] |
| Moquelumnan researches of | [93] |
| Yanan researches of | [135] |
| acknowledgments to | [142] |
| Cushing, Frank H., work of | [XXXI] |
| on the derivation of “Zuñi” | [138] |
| Cushna tribe | [99] |
| [D.] | |
| Dahcota. See Dakota. | |
| Dahcotas, habitat of the divisions of | [111] |
| Dakota, tribal and family sense of name | [112] |
| divisions of the | [114] |
| population and divisions of the | [116] |
| Dall, W. H., linguistic literature | [21],[22],[24] |
| cited on Eskimo habitat | [53] |
| Eskimo researches of | [73] |
| on Asiatic Eskimo | [74] |
| on population of Alaskan Eskimo | [75] |
Dana on the divisions of the Sacramento tribes | [99] |
Dawson, George M., cited on Indian land tenure | [40] |
assigns the Tagisch to the Koluschan family | [87] |
| Salishan researches | [104] |
| De Bry, Timuquanan names on map of | [124] |
| Delaware, population | [49] |
| habitat | [79] |
| De L’Isle cited | [60] |
De Soto, Ferdinand, on early habitat of the Kaskaskias | [113] |
| supposed to have visited the Yuchi | [126] |
| Timuquanan towns encountered by | [124] |
D’Iberville, names of Taensa towns given by | [96] |
| Diegueño, population | [138] |
Differentiation of languages within single stock, to what due | [141] |
Digger Indian tongue compared by Powers with the Pit River dialects | [98] |
| Disease, Indian belief concerning | [39] |
| Cherokee theory of | [322]–[324] |
Disease and medicine, Cherokee tradition of origin of | [319]–[322] |
| Dobbs, Arthur, cited on Eskimo habitat | [73] |
| Dog Rib, population of | [55] |
| Dorsey, J. O., work of | [XXXIV],[XXXV] |
| cited on Pacific coast tribes | [54] |
| cited on Omaha-Arikara alliance | [60] |
| Catawba studies | [112] |
| on Crow habitat | [114] |
| Takilman researches | [121] |
| Yakonan researches | [134] |
| acknowledgments to | [142] |
Dress and ornaments used in Ojibwa dances | [298],[299] |
| Drew, E. P., on Siuslaw habitat | [134] |
| Duflot de Mofras, E. de, cited | [92] |
| Soledad, language of | [102] |
Dunbar, John B., quoted on Pawnee habitat | [60] |
Duncan, William, settlement of Chimmesyan tribes by | [65] |
Duponceau collection, Salishan vocabulary of the | [103] |
Du Pratz, Le Page, cited on Caddoan habitat | [61] |
| on certain southern tribes | [66] |
| on the Na’htchi language | [96] |
Dzhe Manido, the guardian spirit of the Midewiwin | [163],[166] |
| Dzhibai midewigân or “Ghost Lodge” | [278]–[281] |
| [E.] | |
| Eaton, Captain, Zuñi vocabulary of | [139] |
| Ecclemachs. See Esselenian family. | |
| Eells, Myron, linguistic literature | [24] |
| on the Chimakuan language and habitat | [62],[63] |
| Emmert, John W., work of | [XVII] |
| E-nagh-magh language of Lane | [122] |
| Emory, W. H., visit of, to the Pima | [98] |
| Environment as affecting language | [141] |
| Eskimauan family | [71]–[75] |
| Eslen nation of Galiano | [75] |
| Esselenian family | [75],[76] |
| Etah Eskimo, habitat of | [72],[73] |
| É-ukshikni or Klamath | [90] |
| Everette on the derivation of “Yakona” | [134] |
| Explorations in stone villages | [XVIII]–[XXVIII] |
| [F.] | |
| “Family,” linguistic, defined | [11] |
| Field work | [XVI]–[XXX] |
| Filson, John, on Yuchi habitat | [127] |
| Financial statement | [XLI] |
| Flatbow. See Kitunahan family. | |
| Flathead Cootenai | [85] |
| Flathead family, Salish or | [102] |
| Fontanedo, Timuquanan, local names of | [124] |
Food distribution among North American Indians | [34] |
| Friendly Village, dialect of | [104] |
| [G.] | |
| Gahuni manuscript of Cherokee formulas | [313],[314] |
| Galiano, D. A., on the Eslen and Runsien | [75],[76] |
Gallatin, Albert, founder of systematic American philology | [9],[10] |
| linguistic literature | [12],[15],[16],[17] |
| Attacapan researches | [57] |
| on the Caddo and Pawnee | [59] |
| Chimmesyan researches | [64] |
| on the Chitimachan family | [66] |
| on the Muskhogean family | [94] |
| on Eskimauan boundaries | [72] |
| comparison of Iroquois and Cheroki | [77] |
| on the Kiowa language | [84] |
| on the Koluschan family | [86] |
| on Na’htchi habitat | [96] |
| Salishan researches | [102],[103] |
| reference to “Sahaptin” family | [107] |
| on the Shoshonean family | [108] |
| on the Siouan family | [111] |
| Skittagetan researches | [119],[120] |
| on Tonika language | [135] |
| on the habitat of the Yuchi | [126] |
| linguistic map | [142] |
| Game laws of California tribes | [42] |
| Garcia, Bartolomé, cited | [68] |
Gatigwanasti manuscript of Cherokee formulas | [312],[313] |
| Gatschet, A. S., work of | [7],[XXXIV] |
| linguistic literature | [23],[24] |
comparison of Caddoan and Adaizan languages by | [46] |
| on Pacific Coast tribes | [54] |
| Attacapan researches | [57] |
| Beothukan researches | [57] |
| Chimakuan researches | [62] |
| on the derivation of “Chitimacha” | [66] |
| Chitimachan researches | [67] |
| Coahuiltecan researches | [68] |
| Mutson investigations | [70] |
| Tonkawe vocabulary collected by | [82] |
| on the Kitunahan family | [85] |
distinguishes the Kusan as a distinct stock | [89] |
| on the habitat of the Yamasi | [95] |
| on the Taensa language | [96] |
| on the derivation of “Palaihnih” | [97] |
| on the Pima language | [99] |
discovered radical affinity between Wakashan and Salishan families | [104] |
| Catawba studies | [112] |
| surviving Biloxi found by | [114] |
| Takilman researches | [121] |
| on the derivation of “Taño” | [122] |
| classes Tonkawan as a distinct stock | [125] |
| Tonikan researches | [125] |
| on early Yuchi habitat | [127] |
| on the derivation of Waiilatpu | [127] |
| Washoan language separated by | [131] |
| Wishoskan researches | [133] |
| on the Sayúsklan language | [134] |
| acknowledgments to | [143] |
| Gens du Lac, habitat | [111] |
| Georgia, work in | [XVIII] |
| Ghost Lodge ceremonies | [278]–[281] |
| Gibbs, George, linguistic literature | [17],[22] |
| on the Chimakum language | [62] |
| on the Kulanapan family | [87] |
| the Eh-nek family of | [100] |
| on the Weitspekan language | [131] |
| Wishoskan researches | [133] |
| Yuki vocabulary cited | [136] |
Ginseng, Mide tradition relating to origin of | [241],[242] |
| Gioloco language | [108] |
Gods of the Cherokees and their abiding places | [340]–[342] |
| Gosiute, population | [110] |
| Grammatic elements of language | [141] |
Grammatic structure in classification of Indian languages | [11] |
| Grand Medicine Society. See Midewiwin. | |
Gravier, Father, on the Na’htchi and Taensa | [97] |
Greely, A. W., on Eskimo of Grinnell Land | [73] |
| Greenland, Eskimo of | [73],[75] |
| Grinnell Land, Eskimo of | [73] |
| Gros Ventres, habitat | [116] |
| Guiloco language | [92] |
| [H.] | |
| Haeltzuk, habitat | [129],[130] |
| principal tribes | [131] |
| population | [131] |
| Haida, divisions of | [120] |
| population | [121] |
| language, related to Koluschan | [120] |
| method of land tenure | [40] |
| Hailtzuk, population | [105] |
| Hale, Horatio, linguistic literature | [14],[25] |
discovery of branches of Athapascan family in Oregon by | [52] |
| on the affinity of Cheroki to Iroquois | [77] |
| on the derivation of “Iroquois” | [77] |
| on the “Kaus or Kwokwoos” | [89] |
| on the Talatui | [92] |
| on the Palaihnihan | [97] |
| on certain Pujunan tribes | [99],[100] |
| Salishan researches | [104] |
| on the Sastean family | [106] |
| Tutelo researches | [114] |
classification and habitat of Waiilatpuan tribes | [127] |
| on the Yakonan family | [134] |
| Hamilton manuscript cited | [54] |
| Hanega, population | [87] |
| Hano pueblo, Tusayan | [123] |
| population | [123] |
| Hare tribe, population | [55] |
| Harrison, on early Tutelo habitat | [114] |
| Haumonté, J. D., on the Taensa | [96] |
| Havasupai habitat and population | [138] |
| Hawk-leg fetish, description and figure | [220],[221] |
Hayden, Ferdinand V., linguistic literature | [20] |
| Haynarger vocabulary cited | [54] |
Haywood, John, cited on witchcraft beliefs among the Cherokees | [322] |
Hennepin, Louis, cited on practices of Algonkian medicine men | [152],[154] |
| cited on ceremonial use of Calumet by Algonkian tribes | [153] |
| Henshaw, H. W., work of | [XXXIV],[XXXV],[XXXVI] |
| Chumashan researches of | [68] |
| Costanoan researches of | [70] |
| Esselenian investigations of | [76] |
| Moquelumnan researches of | [93] |
| Salinan researches of | [101] |
| on Salinan population | [102] |
| on population of Cayuse | [128] |
| acknowledgments to | [142] |
| synonomy of tribes by | [142] |
| Heshotatsína, a Zuñi village | [139] |
| Hewitt, J. N. B., work of | [XXXI] |
| on the derivation of “Iroquois” | [77] |
| Hidatsa population | [118] |
Hoffman, W. J., paper on Midewiwin or Grand Medicine Society of | [143]–[300] |
| work of | [XXXVI] |
| Hoh, population and habitat | [63] |
| Holm, G., Greenland Eskimo | [72] |
| on East Greenland Eskimo population | [75] |
| Holmes, W. H., work of | [XXXII] |
| Hoodsunu, population | [87] |
| Hoquiam, population | [105] |
Hospitality of American Indians, source of | [34] |
Howe, George, on early habitat of the Cherokee | [78] |
| Hudson Bay, Eskimo of | [73] |
| Humptulip, population | [105] |
| Hunah, population | [87] |
| “Hunter’s medicine” of Midewiwin | [221]–[223] |
| Hunting claims | [42],[43] |
| Hunting, Mide “medicine” practiced in | [221]–[223] |
| Hupa, population of | [56] |
| [I.] | |
| Iakon, see Yakwina | [134] |
| Illinois, work in | [XVII] |
| Improvidence of Indians | [34],[37] |
| Inali manuscript of Cherokee formulas | [314]–[316] |
Indian languages, principles of classification of | [8]–[12] |
| literature relating to classification of | [12]–[25] |
| at time of European discovery | [44] |
Indian linguistic families, paper by J. W. Powell on | [1]–[142] |
| work on classification of | [25],[26] |
| Indian tribes, work on synonymy of | [XXXIV]–[XXXVI] |
| Industry of Indians | [36] |
| Innuit population | [75] |
| Iowa, habitat and population | [116],[118] |
| Iroquoian family | [76]–[81] |
| Isleta, New Mexico, population | [123] |
| Isleta, Texas, population | [123] |
Ives, J. C., on the habitat of the Chemehuevi | [110] |
| [J.] | |
| Jargon, establishment of, between tribes | [7] |
| Jemez, population of | [123] |
Jessakid class of Shamans, relative importance of | [156] |
| practices of | [157]–[158],[251]–[255] |
| Jewett’s Wakash vocabulary referred to | [129] |
| Jicarilla Apache, population | [56] |
Johnson, Sir William, treaty with Cherokees | [78] |
| Johnston, A. R., visit of, to the Pima | [98] |
Jones, Peter, cited on medicine men of the Ojibwa | [162] |
cited on witchcraft beliefs of Ojibwa Indians | [237] |
| cited on Ojibwa love charm or powder | [258] |
Joutel on the location of certain Quapaw villages | [113] |
| Jugglery among Ojibwa Indians | [276]–[277] |
| [K.] | |
| Kaigani, divisions of the | [121] |
| Kaiowe, habitat | [109] |
| Kaiowe. See Kiowan family. | |
| Kai Pomo, habitat | [88] |
| Kai-yuh-kho-tána, etc., population | [56] |
| Kalapooian family | [81]–[82] |
| Kane, Paul, linguistic literature | [19] |
| Kansa or Kaw tribe | [113] |
| population | [118] |
| Karankawan family | [82]–[83] |
| Kaskaskias, early habitat | [113] |
| Kastel Pomo, habitat | [88] |
| Kat-la-wot-sett bands | [134] |
| Kato Pomo, habitat | [88] |
| Kaus or Kwokwoos tribe of Hale | [89] |
| Kaw, habitat | [116] |
| Kaw. See Kansa. | |
| Keam, Thomas V., aid by | [XXIX] |
Keane, Augustus H., linguistic literature | [23] |
| on the “Tegua or Taywaugh” | [122] |
| Kek, population | [87] |
| Kenesti, habitat | [54] |
| Keresan family | [83] |
| K’iapkwainakwin, a Zuñi village | [139] |
| Kichai habitat and population | [61],[62] |
| Kickapoo, population | [49] |
Kinai language asserted to bear analogies to the Mexican | [86] |
| Kiowan family | [84] |
Kitshi Manido, the principal Ojibwa deity | [163] |
| Kitunahan family | [85] |
| Kivas of Moki Indians, study of | [XXVI]–[XXVII] |
| Kiwomi, a Keresan dialect | [83] |
| Klamath, habitat and population | [90] |
| Klanoh-Klatklam tribe | [85] |
| Klikitat, population | [107] |
| K’nai-khotana tribe of Cook’s Inlet | [53] |
| K’naia-khotána, population | [56] |
| Koasáti, population | [95] |
| Koluschan family | [85]–[87] |
| Ku-itc villages, location of | [134] |
Kulanapan and Chimarikan verbal correspondences | [63] |
| Kulanapan family | [87]–[89] |
| Kusan family | [89] |
| Kutchin, population | [56] |
| Kutenay. See Kitunahan family. | |
| Kwaiantikwoket, habitat | [110] |
| Kwakiutl tribe | [129] |
| [L.] | |
| Labrador, Eskimo of | [73] |
| Labrador, Eskimo population | [75] |
| Laguna, population | [83] |
| La Harpe cited | [61] |
La Hontan, A. L. de D., cited on practices of Algonkian medicine men | [151]–[152] |
| Lake tribe, Washington, population | [105] |
| Lákmiut population | [82] |
| Lamanon on the Eeclemachs | [75],[76] |
| Land, Indian ownership of | [40] |
| amount devoted to Indian agriculture | [42] |
| Lane, William C., linguistic literature | [17] |
| on Pueblo languages | [122] |
| Languages, cognate | [11],[12] |
| Latham, R. G., linguistic literature | [14],[15],[16],[17],[18],[20] |
| cited on Beothukan language | [57] |
| Chumashan researches | [67] |
| proposes name for Copehan family | [69] |
| Costanoan researches | [70] |
| Salinas family of | [75] |
| mention of the Kaus tribe | [89] |
| on the Tonika language | [125] |
| on the Weitspekan language | [132] |
| Wishoskan researches | [133] |
| on the Sayúsklan language | [134] |
| Yuman researches | [137] |
| Pueblo researches | [139] |
| classification of the Mariposan family | [90] |
| on the Moquelumnan family | [92] |
| on the Piman family | [98] |
| on the Pujunan family | [99] |
| on the Ehnik family of | [100] |
| on the Salinan family | [102] |
Lawson, John, on Tutelo migration in 1671 | [114] |
| Leech Lake record, how obtained | [171] |
Lewis and Clarke cited on improvidence of Indians of the Northwest | [37] |
| on Pacific coast tribes | [53] |
| on Arikari habitat | [60] |
| authorities on Chinookan habitat | [65] |
| on the habitat of Kalapooian tribes | [82] |
| on the Kusan tribe | [89] |
| Salishan tribes met by | [104] |
| on habit of Shoshonean tribes | [109] |
| on Crow habitat | [114] |
| on the Yakwina | [134] |
Lexical elements considered in classification of Indian languages | [11],[141] |
| Linguistic classification, rules for | [8]–[12] |
Linguistic families of North America, facts brought to view by work on | [XXXVII]–[XXXVIII] |
| paper by J. W. Powell on | [1]–[142] |
| nomenclature of | [7]–[12] |
| work on classification of | [25],[26] |
| number of | [45] |
| Linguistic “family” defined | [11] |
| Linguistic map, preparation of | [142] |
| notes concerning | [25],[45] |
| Lipan, habitat | [54] |
| population | [56] |
Literature relating to classification of Indian languages | [12]–[25] |
Long, W. W, collection of Cherokee formulas and songs prepared by | [317] |
| Loucheux classed as Athapascan | [52] |
| Love powder of Ojibwa Indians | [258] |
Lower California, native population of, unknown | [138] |
| Lower Spokane, population | [105] |
| Lower Umpqua villages, location of | [134] |
| Lummi, population | [105] |
| Lutuamian family | [89]–[90] |
| [M.] | |
| Madison tribe, population | [105] |
| Magical practices of Midewiwin | [205]–[206] |
| Mahican, population | [51] |
| Makah tribe | [129] |
| habitat | [130] |
| population | [130] |
| Mallery, Garrick, work of | [XXXIV],[XXXV] |
| cited on early Indian population | [33] |
| acknowledgments to | [142] |
cited on Schoolcraft’s account of the Ojibwa hieroglyphs | [156] |
| cited on Indian jugglery | [276]–[277] |
cited on character and use of Algonkian pictographs | [287]–[288] |
Malthusian law, not applicable to American Indians | [33]–[34] |
| Mandan habitat | [116] |
| population | [118] |
Map showing Indian linguistic families, explanation of | [26],[45] |
| Marchand on the Tshinkitani | [86] |
| Margry on early habitat of the Biloxi | [114] |
| Maricopa population | [138] |
| Mariposan family | [90]–[91] |
Marquette, Jaques, cited on practices of Algonkian medicine men | [152]–[153] |
cited on use of the cross in Indian ceremonials | [155] |
Marquette’s map, location of the Quapaw on | [113] |
| Marriage among Indians | [35] |
| Marys River tribe, population | [82] |
| Maskegon, population | [49] |
| Matthews, Washington, work of | [XXXII] |
| Mdewakantonwan, population | [116] |
Medical practice of Cherokees, plants used | [322]–[331] |
| Medical prescriptions of the Midewiwin | [197]–[201],[226],[241]–[242] |
| Medicine Creek treaty | [84] |
| Medicine dance of Cherokees | [337] |
Medicine men, practices of, among Algonkian tribes | [151],[152],[154],[159] |
Medicine practice of the Indians, evils of | [39] |
| Meherrin, joined by the Tutelo | [114] |
| Mendewahkantoan, habitat | [111] |
| Menomīnee, population | [49] |
| Mescalero Apache, population | [56] |
Mexican language, Kinai bears analogies to the | [86] |
| Miami, population | [49] |
| Micmac, population | [49] |
| western Newfoundland colonized by | [58] |
| Middleton, James D., work of | [XVII],[XVIII] |
Midē class of Shamans, relative importance of | [156] |
| how elected | [160],[163]–[164] |
| charts of, described | [165],[174]–[183],[185]–[187] |
| therapeutics of | [197]–[202] |
| Midē Society. See Midewiwin. | |
Midewigân, or Grand Medicine Lodge, described | [187]–[189],[224],[240],[255]–[257] |
Midewiwin or Grand Medicine Society of the Ojibwa, notice of paper on | [XXXIX]–[XL] |
| paper by W. J. Hoffman on | [143]–[300] |
| purposes of | [151] |
| origin of | [160] |
| degrees in | [164] |
| records of | [164]–[165] |
| ceremonies of first degree | [189]–[224] |
songs of [193]–196, 202–203, 207–214, 216, 218–219, 227–230, 232–233, 239–240, 243–244, 246–251, 253–254, 259–261, 263–264, 266–273, 282–286, 289–[297] | |
| ceremony of initiation into | [187]–[196],[202]–[286] |
| magical practices of | [204]–[206] |
| ceremonies of second degree | [224]–[240] |
| payments made to priests of | [225] |
| use of tobacco in ceremonials of | [231],[248]–[249] |
| drums used in ceremonies of | [238] |
| ceremonies of third degree | [240]–[255] |
| ceremonies of fourth degree | [255]–[278] |
| initiation into, by substitution | [281]–[286] |
| pictography of | [286]–[289] |
| dress and ornaments used in dances of | [298]–[299] |
| future of | [299]–[300] |
Migis (Indian charm or token), forms and uses of | [191],[192],[215],[217]–[218],[220],[236],[251],[265] |
| Migration of Siouan tribes westward | [112] |
| Migration, effect of, upon language | [141] |
| Milhau on the derivation of “Coos” | [89] |
| Minabozho, an Ojibwa deity | [166] |
| Mindeleff, Cosmos, work of | [XXV]–[XXVIII],[XXXIII] |
| Mindeleff, Victor, work of | [XXV]–[XXVIII],[XXXII]–[XXXIII] |
| Misisauga, population | [49] |
| Missouri tribe, habitat | [116] |
Miwok division of Moqueluman family, tribes of | [93] |
| “Mobilian trade Jargon” | [96] |
| Modoc, habitat and population | [90] |
| Módokni, or Modoc | [90] |
| Mohave, population | [138] |
| Mohawk, population | [80] |
| Moki Indians, study of snake dance of | [XXVI],[XXIX] |
| Moki pueblos, Arizona, work among | [XXIX] |
| Moki tribes, studies among | [XXIV]–[XXV] |
| Moki ruins explored | [XXV]–[XXVII] |
| Moki. See Tusayan. | |
| Molále, habitat and population | [127],[128] |
| Monsoni, population | [49] |
| Montagnais, population | [49] |
| Monterey, Cal., natives of | [71] |
| Montesano, population | [105] |
Montigny, M. de, on the Na’htchi and Taensa | [96],[97] |
| Mooney, James, work of | [XXXIV],[XXXV] |
| acknowledgments to | [142] |
paper on sacred formulas of the Cherokees, by | [301]–[397] |
| Moquelumnan family | [92]–[93] |
| Mound explorations | [XVI]–[XVIII] |
| Muekleshoot, population | [105] |
| Mummy cave ruins, exploration of | [XXVII] |
| Murdoch, John, Eskimo researches of | [73] |
| Music of Midewiwin described | [289]–[290] |
| Muskhogean family | [94]–[95] |
| [N.] | |
| Nahanie, population | [56] |
Na’htchi, Taensa and Chitimacha, supposed by Du Pratz to be kindred tribes | [65]–[66] |
| Na’htchi, habitat and population | [96]–[97] |
| Nahuatl, Pima a branch of the | [99] |
Shoshonean regarded by Buschmann as a branch of | [109] |
| Na-isha Apache, population | [56] |
| Nambé, population | [123] |
Names, importance attached to, in Cherokee sacred formulas | [343] |
| population | [56] |
| Nascapee, population | [49] |
| Nascapi joined by the Beothuk | [58] |
| Natchesan family | [95] |
| Navajo, habitat | [54] |
| Navajo medicine dance, studies of | [XXV] |
| Nelson, E. W., work of | [XXVIII],[XXIX],[XXXIII] |
| cited on Athapascan habitat | [53] |
| Eskimo researches of | [73] |
| Nespilem, population | [105] |
| Nestucca, habitat | [104] |
| Newfoundland, aborigines of | [57] |
| New Metlakahtla, a Chimmesyan settlement | [65] |
| New Mexico, work in | [XVIII] |
Nisqually language distinct from Chimakum | [62] |
| Nisqually, population | [105] |
| Noje. See Nozi. | [135] |
Nomenclature of linguistic families, paper by J. W. Powell on | [1]–[142] |
| Nootka-Columbian family of Scouler | [129],[130] |
| Northwestern Innuit population | [75] |
| Notaway tribe | [79] |
| Notaway joined by the Tutelo | [114] |
| Nozi tribe | [135] |
| [O.] | |
| Office work | [XXX]–[XXXIV] |
| Ojibwa, population | [50] |
paper on Midewiwin or Grand Medicine Society of | [143]–[300] |
| area inhabited by | [149]–[150] |
| belief of, respecting spirits | [163] |
| mythology of | [163] |
| Okinagan, population | [105] |
| Olamentke dialect of Kostromitonov | [92] |
Olamentke division of Moquelumnan family, tribes of | [93] |
| Omaha, habitat | [115] |
| population | [117] |
| Oneida, population | [80] |
| Onondaga, population | [80] |
Orozco y Berra, Manuel, linguistic literature | [20] |
| cited | [54] |
| on the Coahuiltecan family | [68] |
Osage, early occupancy ot Arkansas by the | [113] |
| Osage, habitat and population | [116],[118] |
| Oto and Missouri, population | [118] |
| Otoe, habitat | [116] |
| Ottawa, population | [50] |
| Oyhut, population | [105] |
| [P.] | |
Packard, A. S., on Labrador Eskimo population | [75] |
| Pai Ute, population | [110] |
| Pakawá tribe, habitat | [68] |
| Palaihnihan family | [97],[98] |
| Paloos, population | [107] |
| Papago, a division of the Piman family | [98] |
| population | [99] |
| Pareja, Padre, Timuquana vocabulary of | [123] |
Parisot, J., et al., on the Taensa language | [96] |
| Parry, C. C., Pima vocabulary of | [98] |
| Patriotism of the Indian | [36] |
| Paviotso, population | [110] |
| Pawnee, divisions of, and habitat | [60],[61],[113] |
| population | [62] |
| Peet, S. D., work of | [XVII],[XVIII] |
| Pennsylvania, work in | [XVIII] |
| Peoria, population of the | [50] |
| Petroff, Ivan, Eskimo researches of | [73] |
| on population of the Koluschan tribes | [87] |
| Pictography of Midewiwin | [286]–[289] |
| Picuris, population | [123] |
| Pike, Z., on the Kiowa language | [84] |
| on the habitat of the Comanche | [106] |
| Pilling, James C., work of | [XXX],[XXXI],[XXXVI], [142] |
| acknowledgments to | [142] |
| Pit River dialects | [97] |
Pima alta, a division of the Piman family | [98] |
| Piman family | [98] |
| Pima, population | [99] |
Pimentel, Francisco, linguistic literature | [21] |
| on the Yuman language | [137] |
| Pinto tribe, habitat | [68] |
Plants used for medical purposes by the Midewiwin | [197]–[201],[226],[241],[242] |
Plants used by Cherokees for medical purposes | [322]–[331] |
| ceremonies for gathering | [339] |
| Point Barrow Eskimo, habitat | [73] |
| Pojoaque, population | [123] |
| Ponca, habitat | [113],[115] |
| population | [117] |
| Pope on the Kiowa habitat | [84] |
| Population of Indian tribes discussed | [33]–[40] |
| Pottawatomie, population of the | [50] |
| Powell, J. W., work of | [XVIII]–[XXIV] |
| paper of, on Indian linguistic families | [1]–[142] |
| linguistic literature | [22],[23],[24] |
| Mutsun researches | [70] |
| Wishoskan researches | [133] |
| Noje vocabulary of | [135] |
| separates the Yuki language | [136] |
| Powers, Stephen, linguistic literature | [22] |
cited on artificial boundaries of Indian hunting and fishing claims | [42] |
| cited on Pacific coast tribes | [54] |
| on the Chimarikan family | [63] |
on the Meewok name of the Moquelumne River | [92] |
| on the Pit River dialects | [97] |
| Cahroc, tribe of | [100] |
| Pujunan researches | [100] |
| on Shoshonean of California | [110] |
| Washoan vocabularies of | [131] |
| on habitat of Weitspekan tribes | [132] |
| on the Nozi tribe | [135] |
Pownall map, location of Totteroy River on | [114] |
| Prairie du Chien, treaty of | [112] |
Prichard, James C., linguistic literature | [14] |
| Priestly, Thomas, on Chinook population | [66] |
Pueblo languages, see Keresan, Tañoan, Zuñian. | |
| Pujunan family | [99],[100] |
| Pujuni tribe | [99] |
| Purísima, inhabitants of | [67] |
| Puyallup, population | [105] |
| [Q.] | |
| Quaitso, population | [105] |
| Quapaw, a southern Siouan tribe | [113] |
| early habitat | [113] |
| present habitat | [116] |
| population | [118] |
| Quarrelers classed as Athapascan | [52] |
| “Queen Charlotte’s Islands,” language of, Gallatin | [119] |
| Queniut, population | [105] |
| Quile-ute, population and habitat | [63] |
| Quinaielt, population | [105] |
| Quoratean family | [100],[101] |
| [R.] | |
| Ramsey, J. G. M., on Cherokee habitat | [78] |
| Rechahecrian. See Rickohockan. | |
| Red Lake Midē Chart described | [165] |
| Religion of the Cherokees, character of | [319] |
| Religion of the Cherokees, gods of | [340]–[342] |
| Reynolds, H. L., work of | [XVII] |
| Rickohockan Indians of Virginia | [79] |
| Riggs, A. L., on Crow habitat | [114] |
| Riggs, S. R., Salishan researches | [104] |
Rink, H. J., on population of Labrador Eskimo | [75] |
| Rogan, John P., work of | [XVII],[XVIII] |
| Rogue River Indians | [121] |
| population | [56] |
Ross, Alexander, cited on improvidence of Indians of Northwest | [38] |
| Ross, Sir John, acknowledgments to | [73] |
| Royce, Charles C., work of | [XXXII] |
| map of, cited on Cherokee lands | [78] |
| Runsien nation of Galiano | [75] |
| Ruslen language of Mofras | [102] |
| [S.] | |
| Sac and Fox, population of the | [50] |
Sacramento tribes, Sutter and Dana on the division of | [99] |
Sacred Formulas of the Cherokees, notice of paper on | [XXXIX]–[XL] |
| paper by James Mooney on | [301]–[397] |
| Saiaz, habitat | [54] |
| Saidyuka, population | [110] |
| Saint Regis, population | [81] |
| Salinan family | [101] |
| Salishan family | [102]–[105] |
| Salish, population | [105] |
| Salish of Puget Sound | [130] |
| San Antonio language | [75] |
| San Antonio Mission, Cal. | [101],[102] |
| San Buenaventura Indians | [67],[68] |
| San Carlos Apache population | [56] |
| Sandia, population | [123] |
| San Felipe, population | [83] |
San Francisco Mountain, exploration of ruins near | [XVIII]–[XXI] |
| San Ildefonso, population | [123] |
Sanitary regulations among the Cherokee Indians, neglect of | [332],[333] |
| San Juan, population | [123] |
| San Luis Obispo, natives of | [67] |
| San Luis Rey Mission, Cal. | [138] |
| San Miguel language | [75] |
| San Miguel Mission, Cal. | [101],[102] |
| Sans Puell, population | [105] |
| Santa Ana, population | [83] |
| Santa Barbara applied as family name | [67] |
| Santa Barbara language, Cal. | [101] |
| Santa Clara, Cal., language | [92] |
| Santa Clara, population | [123] |
Santa Clara, Colorado, exploration of ruins near | [XXI]–[XXIV] |
| Santa Cruz Islands, natives of | [67] |
| Santa Cruz, Cal., natives of | [71] |
| Santa Inez Indians | [67] |
| Santa Rosa Islanders | [67] |
| Santee population | [116] |
| Santiam, population | [83] |
| Santo Domingo, population | [83] |
| Sastean family | [105] |
| Satsup, population | [105] |
| Say, Dr., vocabularies of Kiowa by | [84] |
| Say’s vocabulary of Shoshoni referred to | [109] |
| Sayúsklan language | [134] |
| Schermerhorn, cited on Kädo hadatco | [61] |
| on the Kiowa habitat | [84] |
Schoolcraft, H. R., on the Cherokee bounds in Virginia | [79] |
| on the Tuolumne dialect | [92] |
| on the Cushna tribe | [99] |
| cited on Wabeno | [156] |
| initiation into Midēwiwin | [161] |
| Scouler, John, linguistic literature | [13]–[14] |
| on the Kalapooian family | [81] |
| Skittagetan researches | [119] |
| Shahaptan family of | [107] |
| “Nootka-Columbian,” family of | [139] |
| Secumne tribe | [99] |
| Sedentary tribes | [30]–[33] |
| Seminole, population | [95] |
| Seneca, population | [80] |
| Senecú, population | [123] |
| Shahaptian family | [106] |
| Shamans, classes of | [156]–[159] |
| decline of power of among Cherokees | [336] |
| mode of payment of among Cherokees | [337]–[339] |
| Shasta, habitat | [106] |
| Shateras, supposed to be Tutelos | [114] |
| Shawnee, population | [50] |
| habitat | [79] |
Shea, J. G., on early habitat of the Kaskaskias | [113] |
| Sheepeaters. See Tukuarika. | |
| Shiwokugmiut Eskimo, population | [75] |
| Shoshonean family | [108]–[110] |
regarded by Buschmann as identical with Nahuatlan | [140] |
| Shoshoni, population | [110] |
| Sia, population | [83] |
Sibley, John, cited on language of Adaizan family of Indians | [46]–[47] |
| Attacapan researches | [57] |
| cited on Caddo habitat | [61] |
| on the habitat of the Karankawa | [82] |
| states distinctness of Tonika language | [125] |
Sikassige (Ojibwa Indian) furnishes account of origin of the Indians | [172]–[173] |
Sikassige’s explanation of Mille Lacs chart | [174]–[181] |
| Siksika, population | [50] |
| Simpson, James H., Zuñi vocabulary | [139] |
| Siouan family | [111]–[118] |
| Sioux, use of the term | [112] |
| Sisitoans, habitat | [111] |
| Sisseton, population | [116] |
| Sitka tribe, population | [87] |
| Siuslaw tribe | [134] |
| Six Nations joined by the Tutelo | [114] |
| Skittagetan family | [118] |
| Skokomish, population | [105] |
| Slave, and other tribes, population | [56] |
Smith, Buckingham, on the Timuquana language | [123] |
| Smith, Charles M., work of | [XVII],[XVIII] |
| Smith, Erminnie A., work of | [XXXI] |
| Snake dance of Moki Indians, study of | [XXVI],[XXIX] |
| Snohomish, population | [105] |
Sobaipuri, a division of the Piman family | [98] |
| Soke tribe occupying Sooke Inlet | [130] |
| Soledad language of Mofras | [102] |
Songs used in ceremonies of the Midewiwin [193]–196, 203–203, 207–214, 216, 218–219, 227–230, 232–233, 239–240, 243–244, 246–251, 253–254, 259–261, 263–264, 266–273, 282–286, 289–[297] | |
| mode of writing | [286]–[289] |
| mode of singing described | [289]–[290] |
Sorcerers, practice of, among Algonkian tribes | [151],[152],[154] |
Sorcery, a common cause of death among Indians | [39] |
| Southern Caddoan group | [113] |
| Southern Killamuks. See Yakwina | [134] |
Sproat, G. M., suggests Aht as name of Wakashan family | [130] |
| Squaxon, population | [105] |
| Stahkin, population | [87] |
| Stephen, A. M., aid by | [XXIX] |
Stevens, I. I., on the habitat of the Bannock | [109] |
| Stevenson, James, work of | [XVIII],[XXI],[XXIII],[XXIV]–[XXV] |
| Stevenson, Mrs. M. C., work of | [XXV] |
| “Stock,” linguistic, defined | [11] |
| Stockbridge, population | [51] |
| Stone villages, explorations in | [XVIII]–[XXVIII] |
Stoney, Lieut., investigations of Athapascan habitat | [53] |
| Supai Indians, work among | [XXI] |
Superstition the most common source of death among Indians | [39] |
Sutter, Capt., on the divisions of the Sacramento tribes | [99] |
| Sweat bath, use of, among Cherokees | [333]–[334] |
| Sweat lodge of Midewiwin, use of | [204],[258] |
| Swimmer manuscript of Cherokee formulas | [310],[312] |
| Swinomish, population | [105] |
| Synonymy of Indian tribes, work in | [XXXIV]–[XXXVI] |
| [T.] | |
| Tabu among Cherokees, illustrations of | [331]–[332] |
Taensa, regarded by Du Pratz as kindred to the Na’htchi | [66] |
| tribe and language | [96] |
| habitat | [97] |
| Tâiakwin, a Zuñi village | [139] |
| Takilman family | [121] |
| Takilma, habitat and population | [121] |
| Taku, population | [87] |
Takwatihi, or Catawba-Killer, Cherokee formulas furnished by | [316] |
Tañoan stock, one Tusayan pueblo belonging to | [110] |
| Tañoan family | [121]–[123] |
Taos language shows Shoshonean affinities | [122] |
| population | [123] |
Taylor, Alexander S., on the Esselen vocabulary | [75],[76] |
| Taywaugh language of Lane | [122] |
| Teaching among Indians | [35] |
| Tegua or Taywaugh language | [122] |
| Tenaino, population | [107] |
| Tenán Kutchin, population | [56] |
| Tennessee, work in | [XVII] |
| Tesuque, population | [123] |
| Teton, habitat | [111] |
| population | [117] |
| Tiburon Island occupied by Yuman tribes | [138] |
| Tillamook, habitat | [104] |
| population | [105] |
Timuquanan tribes, probable early habitat of | [95] |
| family | [123]–[125] |
| Therapeutics of the Midéwiwin | [197]–[201],[226],[241]–[242] |
| Thomas, Cyrus, work of | [XVI]–[XVIII],[XXX]–[XXXI] |
| Thomas, Mrs. L. V., work of | [XXXI] |
Tobacco, use of, in ceremonies of the Midéwiwin | [231],[260],[262] |
| Tobacco Plains Cootenai | [85] |
| Tobikhar, population | [110] |
Tolmie, W. F., Chimmesyan vocabulary cited | [64] |
| Salishan researches | [104] |
| Shahaptian vocabularies of | [107] |
| Tolmie and Dawson, linguistic literature | [25] |
| map cited | [53],[64] |
| on boundaries of the Haeltzuk | [130] |
| Tongas, population | [87] |
| Tonikan family | [125] |
| Tonkawan family | [125]–[126] |
| Tonkawe vocabulary collected by Gatschet | [82] |
| Tonti, cited | [61] |
| Toteros. See Tutelo | [114] |
| Totteroy River, location of, by Pownall | [114] |
| Towakarehu, population | [62] |
Treaties, difficulties, and defects in, regarding definition of tribal boundaries | [43]–[44] |
| Treaty of Prairie du Chien | [112] |
| Tribal land classified | [40] |
Trumbull, J. H., on the derivation of Caddo | [59] |
| on the derivation of “Sioux” | [111] |
| Tsamak tribe | [99] |
| Tshinkitani or Koluschan tribe | [86] |
| Tukuarika, habitat | [109] |
| population | [110] |
Turner, William W., linguistic literature | [18] |
discovery of branches of Athapascan family in Oregon by | [52] |
| Eskimo researches of | [73] |
| on the Keresan language | [83] |
| on the Kiowan family | [84] |
| on the Piman family | [98] |
| Yuman researches | [137] |
| Zuñian researches | [138] |
| Tusayan, Arizona, work in | [XXIV],[XXV] |
| Tusayan, habitat and population | [110] |
| Tewan pueblo of | [122] |
| a Shoshonean tongue | [139] |
| Tuscarora, an Iroquoian tribe | [79] |
| population | [81] |
| Tuski of Asia | [74] |
| Tutelo, a Siouan tribe | [112] |
| habitat in 1671 | [114] |
| present habitat | [116] |
| population | [118] |
| Tyigh, population | [107] |
| [U.] | |
| Uchean family | [126]–[127] |
| Umatilla, population | [107] |
| Umpqua, population | [56] |
| Scouler on the | [81] |
| Unungun, population | [75] |
| Upper Creek join the Na’htchi | [96] |
| Upper Spokane, population | [105] |
| Upper Umpqua villages, location of | [134] |
| Uta, population | [110] |
| Utah, work in | [XXIV]–[XXX] |
| Ute, habitat of the | [109] |
| [V.] | |
| Valle de los Tulares language | [92] |
| Villages of Indians | [40] |
| [W.] | |
Wabeno class of Shamans, relative importance of | [156] |
| practices of | [156]–[157] |
| Waco, population | [62] |
| Wahkpakotoan, habitat | [111] |
| Waiilatpuan family | [127]–[128] |
| Wailakki, habitat | [54] |
| relationship of to Kulanapan tribes | [88] |
| Wakashan family | [128]–[131] |
| Wakash, habitat | [129] |
| Walapai, population | [138] |
| Walla Walla, population | [107] |
Wars, effect of, in reducing Indian population | [38] |
Warren, W. W., cited on Society of the Midē | [160]–[161],[162] |
| cited on Indian traditions | [183]–[184] |
| Wasco, population | [66] |
| Washaki, habitat | [109] |
| Washoan family | [131] |
Wateree, habitat and probable linguistic connection | [114] |
| Watlala, population | [66] |
Wayne, Maumee valley settlements described by | [41] |
| Weather imploration of Midewiwin | [207]–[209] |
| Weitspekan family | [131] |
| Western Innuit population | [75] |
| Whipple, A. W., Kiowan researches | [84] |
| Pima vocabulary of | [98] |
| on the derivation of “Yuma” | [137] |
| Zuñi vocabulary | [139] |
| White Mountain Apache population | [56] |
| Wichita, population | [62] |
Will West, collection of Cherokee formulas and songs prepared by | [317] |
| Winnebago, former habitat | [111],[112] |
| Winnebago, present habitat | [116] |
| Winnebago, population | [118] |
| Wisconsin work in | [XVII] |
| Wishoskan family | [132]–[133] |
| Witchcraft beliefs among Indians | [39] |
| Woccon, an extinct Siouan tribe | [112],[116] |
| Woccon, former habitat | [114] |
| Wyandot, former habitat | [78] |
| population | [81] |
| [Y.] | |
| Yaketahnoklatakmakanay tribe | [85] |
| Yakonan family | [133] |
| Yakutat population | [87] |
| Yakut or Mariposan family | [90] |
| Yakwina tribe | [134] |
| Yamasi, believed to be extinct | [95] |
| habitat | [95] |
| Yámil, population | [82] |
| Yamkallie, Scouler on | [81] |
| Yanan family | [135] |
| Yanktoanans, habitat | [111] |
| Yankton, habitat | [111] |
| population | [116] |
| Yanktonnais, population | [117] |
| Yarrow, H. C., work of | [XXVIII]–[XXX],[XXXII] |
| Yonkalla, population | [82] |
Youikcones or Youkone of Lewis and Clarke | [134] |
| Youkiousme, a Moquelumnan dialect | [92] |
| Young, William, aid by | [XXX] |
Young Deer, Cherokee formulas furnished by | [316] |
| Ysleta, Texas, population | [123] |
| Yuchi, habitat and population | [126],[127] |
| Yuchi. See Uchean family. | |
| Yuit Eskimo of Asia | [74] |
| Yukian family | [135]–[136] |
| Yuman family | [136]–[138] |
Yurok, Karok name for the Weitspekan tribes | [132] |
| [Z.] | |
| Zuñian family | [138]–[139] |
| Zuñi ruins explored | [XXVII]–[XXVIII] |
[ Accompanying Papers]
The three “Accompanying Papers” that make up the bulk of this book are also available as individual texts from Project Gutenberg:
J. W. Powell, Indian Linguistic Families of America North of Mexico (pages 1–142): [e-text 17286]
W. J. Hoffman, The Midē´wiwin or Grand Medicine Society of the Ojibwa (pages 143–300): [e-text 19368]
J. Mooney, The Sacred Formulas of the Cherokees (pages 300–398): [e-text 24788]
The files are identical except that in this combined version a few more typographical errors have been corrected, some formatting has been changed for consistency, and the single Index has been restored. Plates and Figures were numbered continuously in the original volume, and have not been changed.
In the e-text, as in the original book, each paper’s table of contents and list of illustrations appears twice: at the beginning of the volume, and again before the individual paper.