[ [139] Charles Beatty, Journal, p. 44.
[ [140] One, about five inches in height, of a tough, argillaceous stone, is figured and described by Dr. C. C. Abbott, in the American Naturalist, October, 1882. It was found in New Jersey.
[ [141] From the same root, tschip, are derived the Lenape tschipilek, something strange or wonderful; tschepsit, a stranger or foreigner; and tschapiet, the invocation of spirits. Among the rules agreed upon by Zeisberger's converted Indians was this: "We will use no tschapiet, or witchcraft, when hunting." (De Schweinitz, Life of Zeisberger, p. 379.)
The root tschitsch indicates repetition, and applied to the shadow or spint of man means as much as his double or counterpart.
A third word for soul was the verbal form w'tellenapewoagan, "man—his substance;" but this looks as if it had been manufactured by the missionaries.
[ [142] Compare Loskiel, Geschichte, pp. 48, 49;
Brainerd, Life and Journal, pp. 314, 396, 399, 400.
[ [143] Schweinitz, Life of Zeisberger, p. 472.
[ [144] Heckewelder, MSS., says that he has often heard the lamentable cry, matta wingi angeln, "I do not want to die."
[ [145] "As for the Powaws," says the native Mohegan, the Rev. Sampson Occum, in his account of the Montauk Indians of Long Island, "they say they get their art from dreams." Mass. Hist. Soc. Colls., Vol. X, p. 109. Dr. Trumbull's suggested affinity of powaw with Cree tàp-wayoo, he speaks the truth; Nar, taupowauog, wise speakers, is, I think, correct, but the latter are secondary senses. They were wise, and gave true counsel, who could correctly interpret dreams. Compare the Iroquois katetsens, to dream; katetsiens, to practice medicine, Indian fashion. Cuoq, Lexique de la Langue Iroquoise.
[ [146] David Brainerd, Life and Journal, pp. 400, 401.
[ [147] Hist. Ind. Nations, p. 280.
[ [148] Hist. and Statistics of the Indian Tribes, Vol. I, p. 358, seq.