Fig. 1.—Mask of the Oklahoma Lenape. (Height, 14.5 in.)
Fig. 2.—Rattle of turtleshell used by Mĭsiʹngʷ‛. (Length, 16.7 in.)
The most remarkable deity of the Lenape is the Mask Being, called by the Unami Mĭsinghâliʹkŭn, which was interpreted as “Living Mask,” or “Living Solid Face.” According to the Unami, this being was made guardian by the Creator of all the wild animals of the forest, and is sometimes seen riding about on the back of a buck, herding the deer; but he lives in a range of rocky mountains above the earth. His face is large and round, the right half being painted red, the left black, while his body is covered with long dark hair like that of a bear. Unlike most of the deities in the Lenape pantheon, he is represented by a “graven image,” a huge wooden mask, painted half red and half black ([fig. 1]); which is left in charge of some family who will take good care of it, and burn Indian tobacco for it from time to time. With the mask is kept a coat and leggings of bearskin to represent the being’s hairy body, a peculiar rattle of turtleshell ([fig. 2]), a stick, and a bag made of bearskin, all used by the man selected to impersonate Mĭsinghâliʹkŭn at the various ceremonies when he is supposed to appear, and which will be described later. To the back of the mask is fastened the skin of the bear’s head, which effectually conceals the head and neck of the impersonator ([pl. II]), while the bear’s ears, projecting, add to the uncanny effect.
PL. II
COSTUME WORN BY IMPERSONATOR OF MĬSINGHÂLIʹKŬN
If any Lenape had a child who was weak, sickly, or disobedient, he would send word to the keeper of the mask that he wanted Mĭsinghâliʹkŭn to “attend his child.” It is said that it did not take the impersonator long to frighten the weakness, sickness, or laziness out of the child, so that thenceforth it would be strong and well, and would obey on the instant when asked to do anything. This effect was probably strengthened by the mother saying, “If you don’t behave, Mĭsiʹngʷ‛ will carry you off in a bag full of snakes!” This seems to be the only trace of the doctoring function of the mask among the Unami. They also say that when the keeper burns tobacco for Mĭsinghâliʹkŭn and asks for good luck in hunting, “it turns out that way every time;” and if anyone has lost either horses or cattle, whether by straying away or through theft, he can go to the keeper of the Mĭsiʹngʷ‛ with some tobacco and recover them. All he has to do is to explain his errand to the keeper, who in turn informs Mĭsinghâliʹkŭn that they want him to look for these particular animals. The loser then goes home, and in a few days the missing stock return, driven back by this mysterious being. If they were tied or hobbled, it is said that the Mĭsiʹngʷ‛ appears to them and so frightens them that they break loose and come home. Mĭsinghâliʹkŭn has a special ceremony, held in the spring, and also participates in the Annual Ceremony at the Big House. This Mĭsiʹngʷ‛ is also called Weopĕʹlakis, to distinguish it from another, kept by a different family, which was not so important, and about which little was known by my informants except that, within their memories, it had never appeared at the Annual Ceremony, but that it probably had a spring dance of its own. There is an indistinct tradition, however, that in former times several masks were seen at the Annual Ceremony, and that half a day was given up to them.
Miniature masks ([fig. 3]) were often worn on the person as health or good-luck charms, in former days usually suspended from a string about the neck, but in later times carried in the pocket. The two large Unami masks in the Museum of the American Indian, Heye Foundation, are shown in [pl. II] and [fig. 1].
