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diff --git a/42390-h/42390-h.htm b/42390-h/42390-h.htm index 75c0441..4f4e53d 100644 --- a/42390-h/42390-h.htm +++ b/42390-h/42390-h.htm @@ -5,7 +5,7 @@ <head> -<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" /> +<meta http-equiv="Content-Type" content="text/html; charset=UTF-8" /> <title> The Project Gutenberg E-text of The Myths of the North American Indians, @@ -136,43 +136,7 @@ img.imgcenter { margin-left: auto; </head> <body> - - -<pre> - -Project Gutenberg's The Myths of the North American Indians, by Lewis Spence - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Myths of the North American Indians - -Author: Lewis Spence - -Illustrator: James Jack - -Release Date: March 22, 2013 [EBook #42390] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MYTHS OF NORTH AMERICAN INDIANS *** - - - - -Produced by Al Haines - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42390 ***</div> <p><br /><br /><br /></p> @@ -188,10 +152,10 @@ Cover <p class="capcenter"> <a id="img-front-t"></a> <a href="images/img-front.jpg"> -<img class="imgcenter" src="images/img-front-t.jpg" alt="Sîñ takes the Form of a Woodpecker [Page 316]" /> +<img class="imgcenter" src="images/img-front-t.jpg" alt="Sîñ takes the Form of a Woodpecker [Page 316]" /> </a> <br /> -Sîñ takes the Form of a Woodpecker [<i>Page</i> <a href="#P316">316</a>] +Sîñ takes the Form of a Woodpecker [<i>Page</i> <a href="#P316">316</a>] </p> <h1> @@ -470,7 +434,7 @@ LIST OF ILLUSTRATIONS <p> <a href="#img-front-t"> -Sîñ takes the Form of a Woodpecker … . . <i>Frontispiece</i> +Sîñ takes the Form of a Woodpecker … . . <i>Frontispiece</i> </a> </p> @@ -512,7 +476,7 @@ Indian Picture-writing: A Petroglyph in Nebraska <p> <a href="#img-078-t"> -The Lenâpé come to the Place of Caves +The Lenâpé come to the Place of Caves </a> </p> @@ -1131,7 +1095,7 @@ Later Man in America <p> Whatever doubt attaches to the presence of man in America during the Tertiary period—a doubt which is -not shared by most American archæologists—there is +not shared by most American archæologists—there is none regarding his occupation of the entire continent in times less remote, yet far distant from the dawn of the earliest historical records of Asia or Europe. In @@ -1246,7 +1210,7 @@ well-authenticated fact that the Russians had learned from the native Siberians of the whereabouts of America long before the discovery of the contiguity of the continents by Bering. Charlevoix, in his work on -the origin of the Indians, states that Père Grellon, one +the origin of the Indians, states that Père Grellon, one of the French Jesuit Fathers, encountered a Huron woman on the plains of Tartary who had been sold from tribe to tribe until she had passed from Bering @@ -1281,7 +1245,7 @@ Scandinavian voyagers to the eastern coasts of America, the accounts given of the race encountered by these early discoverers by no means tally with any possible description of the Red Man. The viking seafarers -nicknamed the American natives <i>Skrælingr</i>, or 'Chips,' +nicknamed the American natives <i>Skrælingr</i>, or 'Chips,' because of their puny appearance, and the account which they gave of them would seem to class them as a folk possessing Eskimo affinities. Many remains @@ -1400,7 +1364,7 @@ wintered in some part of the state of Rhode Island. <p><br /><br /></p> <p class="sub"> -The Skrælingr +The Skrælingr </p> <p> @@ -1410,13 +1374,13 @@ Leif had landed, which the Norsemen named 'Leif's Booths' (or huts), he explored the country southward and northward. But at a promontory in the neighbourhood of Boston he was attacked and slain by the -Skrælingr who inhabited the country. These men are +Skrælingr who inhabited the country. These men are described as small and dwarfish in appearance and as possessing Eskimo characteristics. In 1007 a bold attempt was made to colonize the country from Greenland. Three ships, with a hundred and sixty men aboard, sailed to Wine-land, where they wintered, but -the incessant attacks of the Skrælingr rendered +the incessant attacks of the Skrælingr rendered colonization impossible, and the Norsemen took their departure. The extinction of the Scandinavian colonies <span class="pagenum">{<a id="P16"></a>16}</span> @@ -1424,7 +1388,7 @@ in Greenland put an end to all communication with America. But the last voyage from Greenland to American shores took place in 1347, only a hundred and forty-five years before Columbus discovered the West -Indian Islands. In 1418 the Skrælingr of Greenland—the +Indian Islands. In 1418 the Skrælingr of Greenland—the Eskimo—attacked and destroyed the Norse settlements there, and carried away the colonists into captivity. It is perhaps the descendants of these Norse @@ -1462,7 +1426,7 @@ Dighton Writing Rock, situated on the banks of the Taunton River, in Massachusetts, was long pointed out as of Norse origin, and Rafn, the Danish antiquary, pronounced the script which it bore to be runic. With -equal perspicacity Court de Gébelin and Dr. Styles saw +equal perspicacity Court de Gébelin and Dr. Styles saw in it a Phoenician inscription. It is, in fact, quite certain that the writing is of Indian origin, as similar rock-carvings occur over the length and breadth of the @@ -1487,7 +1451,7 @@ The Mound-Builders <p> The question of the antiquity of the Red Race in -North America is bound up with an archæological +North America is bound up with an archæological problem which bristles with difficulties, but is quite as replete with interest. In the Mississippi basin and the Gulf States, chiefly from La Crosse, Wisconsin, to @@ -1499,7 +1463,7 @@ however, are circular, and a few pentagonal. Others are terraced, extending outward from one or two sides, while some have roadways leading up to the level surface on the summit. These are not mere accumulations -of <i>débris</i>, but works constructed on a definite plan, and +of <i>débris</i>, but works constructed on a definite plan, and obviously requiring a considerable amount of skill and labour for their accomplishment. "The form, except where worn down by the plough, is usually that of a @@ -1718,7 +1682,7 @@ during certain ceremonies."[<a id="chap01fn7text"></a><a href="#chap01fn7">7</a> <p> Nothing has been found in the mounds to indicate <span class="pagenum">{<a id="P22"></a>22}</span> -great antiquity, and the present tendency among archæologists +great antiquity, and the present tendency among archæologists is to assign to them a comparatively recent origin. </p> @@ -1767,7 +1731,7 @@ distributed of all the Indian linguistic stocks of North America, and covered a territory of more than forty degrees of latitude and seventy-five degrees of longitude. Its northern division was known as the Tinneh -or Déné, and consisted of three groups—eastern, +or Déné, and consisted of three groups—eastern, north-western, and south-western, dwelling near the Rockies, in the interior of Alaska, and in the mountain fastnesses of British America respectively. @@ -1781,7 +1745,7 @@ Oregon to Eel River in California. The southern division occupied a large part of Arizona and New Mexico, the southern portion of Utah and Colorado, the western borders of Kansas, and the northern part of -Mexico to lat. 25°. The social conditions and customs +Mexico to lat. 25°. The social conditions and customs as well as the various dialects spoken by the several branches and offshoots of this great family differed considerably according to climate and environment. @@ -2905,7 +2869,7 @@ adobe mortar and chinked with spalls; but sometimes large balls of adobe were used as building stones, or a double row of wattling was erected and filled in with grout, solidly tamped. By the latter method, known -as <i>pisé</i> construction, walls 5 to 7 feet thick were +as <i>pisé</i> construction, walls 5 to 7 feet thick were sometimes built. The outer walls of the lowest story were pierced only by small openings, access to the interior being gained by means of ladders, which could @@ -2933,7 +2897,7 @@ platforms supported by posts. Some of these seen by such early navigators as Vancouver were 25 or 30 feet above ground, access being had by notched logs serving as ladders. Among the north-western Indian tribes, -as the Nez Percés, the dwelling was a frame of poles +as the Nez Percés, the dwelling was a frame of poles covered with rush matting or with buffalo or elk skins. The houses of the Californian tribes were rectangular or circular; of the latter, some were conical, others @@ -2948,7 +2912,7 @@ at the top and covered with brush, bark, and earth. Somewhat similar structures are erected by the Pueblos as farm shelters, and more elaborate houses of the same general type are built by the Apache of Arizona. As -indicated by archæological researches, the circular +indicated by archæological researches, the circular wigwam, with sides of bark or mats, built over a shallow excavation in the soil, and with earth thrown against the base, appears to have been the usual form of @@ -3090,7 +3054,7 @@ When the tribe had returned from its summer hunting expedition, and after the spoils of the chase had been faithfully distributed among its members—a tribal custom which was rigorously adhered to—ceremonial -rites were engaged in and certain sacred formulæ were +rites were engaged in and certain sacred formulæ were observed. In hunting game the Indians usually erected pens or enclosures, into which the beasts were driven and slaughtered. Early writers believed that they @@ -3664,7 +3628,7 @@ The decoration of earthenware was and is common to most of the tribes of North America, and is effected both by carving and stamping. It is in the art of carving that the Indian race appears to have achieved -its greatest æsthetic triumph. Many carved objects +its greatest æsthetic triumph. Many carved objects are exceedingly elaborate and intricate in design, and some of the work on stone pipes, masks, and household utensils and ornaments has won the highest @@ -3673,7 +3637,7 @@ admiration of European masters of the art. Indeed, many of the pipes and claystone carvings of the Chimpseyans and Clallams of Vancouver, and the Chippeways and Babeens, are by no means inferior to the best -specimens of European mediæval carved work. +specimens of European mediæval carved work. </p> <p> @@ -4398,7 +4362,7 @@ been painted originally on a buffalo-robe. It is said to be a chronicle covering a period of seventy-one years from the beginning of the nineteenth century. Similar chronicles are the <i>Wallum-Olum</i>, which are painted -records of the Leni-Lenâpé, an Algonquian people, and +records of the Leni-Lenâpé, an Algonquian people, and the calendar history of the Kiowa. The former consists of several series, one of which records the doings of the tribes down to the time of the arrival of the @@ -4411,7 +4375,7 @@ translation is that made by the late Professor Brinton. <p><br /></p> <p> -After the rushing waters had subsided, the Lenâpé of +After the rushing waters had subsided, the Lenâpé of the Turtle were close together, in hollow houses, living together there. </p> @@ -4443,7 +4407,7 @@ at the south, at the west. <p> In that ancient country, in that northern country, in that -Turtle country, the best of Lenâpé were the Turtle-men. +Turtle country, the best of Lenâpé were the Turtle-men. [That is, probably, men of the Turtle totem.] </p> @@ -4538,10 +4502,10 @@ on a pleasant plain. <p class="capcenter"> <a id="img-078-t"></a> <a href="images/img-078.jpg"> -<img class="imgcenter" src="images/img-078-t.jpg" alt="The Lenâpé come to the Place of Caves" /> +<img class="imgcenter" src="images/img-078-t.jpg" alt="The Lenâpé come to the Place of Caves" /> </a> <br /> -The Lenâpé come to the Place of Caves +The Lenâpé come to the Place of Caves </p> <p><br /><br /></p> @@ -4911,7 +4875,7 @@ Fetishism <p> Side by side with animism and totemism flourishes a third type of primitive belief, known as 'fetishism.' This -word is derived from the Portuguese <i>feitiço</i>, 'a +word is derived from the Portuguese <i>feitiço</i>, 'a charm,' 'something made by art,' and is applied to any object, large or small, natural or artificial, regarded as possessing consciousness, volition, and supernatural @@ -5180,14 +5144,14 @@ Totemism and Fetishism Meet </p> <p> -Fetishism among the Zuñi Indians of the south +Fetishism among the Zuñi Indians of the south arose from an idea they entertained that they were kin with animals; in other words, their fetishes were totemistic. Totemism and fetishism were by no means incompatible with one another, but often flourished -side by side. Fetishism of the Zuñi description is, +side by side. Fetishism of the Zuñi description is, indeed, the natural concomitant of a totemic system. -Zuñi fetishes are usually concretions of lime or objects +Zuñi fetishes are usually concretions of lime or objects in which a natural resemblance to animals has been heightened by artificial means. Ancient fetishes are much valued by these people, and are often found by them in @@ -5204,7 +5168,7 @@ The Sun-Children </p> <p> -The Zuñi philosophy of the fetish is given in the +The Zuñi philosophy of the fetish is given in the "Tale of the Two Sun-Children" as follows: "Now that the surface of the earth was hardened even the animals of prey, powerful and like the fathers [gods] @@ -5237,7 +5201,7 @@ among the rocks the forms of many beings that live no longer, which shows us that all was different in the 'days of the new.' Of these petrifactions, which are, of course, mere concretions or strangely shaped -rock-forms, the Zuñi say: 'Whomsoever of us may be met +rock-forms, the Zuñi say: 'Whomsoever of us may be met with the light of such great good-fortune may see them, and should treasure them for the sake of the sacred [magic] power which was given them in the @@ -5248,7 +5212,7 @@ days of the new.'"[<a id="chap02fn2text"></a><a href="#chap02fn2">2</a>] <p class="footnote"> <a id="chap02fn2"></a> -[<a href="#chap02fn2text">2</a>] Cushing's <i>Zuñi Fetiches</i> (1883). +[<a href="#chap02fn2text">2</a>] Cushing's <i>Zuñi Fetiches</i> (1883). </p> <p><br /><br /></p> @@ -5260,7 +5224,7 @@ The Prey-Gods <p> This tradition furnishes additional evidence relative to the preceding statement, and is supposed to enlighten -the Zuñi Indian as to wherein lies the power of fetishes. +the Zuñi Indian as to wherein lies the power of fetishes. It is thought that the hearts of the great animals of prey are infused with a 'medicinal' or magic influence over the hearts of the animals they prey upon, and @@ -5345,7 +5309,7 @@ The Fetish in Hunting </p> <p> -The use of fetishes in hunting among the Zuñi is +The use of fetishes in hunting among the Zuñi is extremely curious and involved in its nature. The hunter goes to the house of the Deer Medicine, where the vessel containing the fetish is brought out and @@ -5530,7 +5494,7 @@ many of him.' <p> "Or, again, between it and a petition of a Huron to -a local god, heard by Father Brébeuf: +a local god, heard by Father Brébeuf: </p> <p> @@ -5825,7 +5789,7 @@ it. Still others lead their people from subterranean depths to the upper earth. In many Indian myths we find the world produced by the All-Father sun, who thickens the clouds into water, which becomes the sea. -In the Zuñi record of creation Awonawilona, the creator, +In the Zuñi record of creation Awonawilona, the creator, fecundates the sea with his own flesh, and hatches it with his own heat. From this green scums are formed, which become the fourfold mother Earth and the @@ -6043,7 +6007,7 @@ warrior dared wear it among the Cherokees, and the Dakotas allowed such an honour only to him who had first touched the corpse of the common foe."[<a id="chap02fn5text"></a><a href="#chap02fn5">5</a>] The Natchez and other tribes esteemed it almost as a -deity. The Zuñi of New Mexico employed four of +deity. The Zuñi of New Mexico employed four of its feathers to represent the four winds when invoking the rain-god. Indeed, it was venerated by practically every tribe in North America. The owl, too, was @@ -6148,7 +6112,7 @@ there is no question that the serpent still holds a high place in the superstitious regard of many peoples, Asiatic and American. As we have already seen, it frequently represents the orb of day, and this -is especially the case among the Zuñi and other tribes +is especially the case among the Zuñi and other tribes of the southern portions of North America, where sun-worship is more usual than in the less genial regions. With the Red Man also it commonly typified water. @@ -6546,7 +6510,7 @@ Awonawilona </p> <p> -We have already alluded in the Zuñi creation-myth +We have already alluded in the Zuñi creation-myth to the native deity Awonawilona. This god stands out as one of the most perfect examples of deity in its constructive aspect to be found in the mythologies of @@ -6577,11 +6541,11 @@ entitled the Turquoise Man-woman. <p><br /><br /></p> <p class="sub"> -Atius Tiráwa +Atius Tiráwa </p> <p> -Atius Tiráwa was the great god of the Pawnees. +Atius Tiráwa was the great god of the Pawnees. He also was a creative deity, and ordered the courses of the sun, moon, and stars. As known to-day he is regarded as omnipotent and intangible; but how far @@ -6591,7 +6555,7 @@ however, in other Indian mythologies which we know have not been sophisticated by Christian belief many references to deities who possess such attributes, and there is no reason why we should infer that Atius -Tiráwa is any other than a purely aboriginal conception. +Tiráwa is any other than a purely aboriginal conception. </p> <p><br /><br /></p> @@ -6789,7 +6753,7 @@ the mountain peaks that the heavy thunder-clouds gather, and the red lightning flashing from their depths looks like the moving limbs of the half-hidden deity. We also find occasionally invoked in the Cherokee -religious formulæ a pair of twin deities known as +religious formulæ a pair of twin deities known as the 'Little Men,' or 'Thunder-boys.' This reminds us that in Peru twins were always regarded as sacred to the lightning, since they were emblematic of the @@ -7013,7 +6977,7 @@ possess any deities who are frankly malevolent toward humanity. Should a place of torment be discernible in any Indian mythology at the present day it may unhesitatingly be classed as the product of missionary -sophistication. Father Brébeuf, an early French +sophistication. Father Brébeuf, an early French missionary, could only find that the souls of suicides and those killed in war were supposed to dwell apart from the others. "But as to the souls of scoundrels," @@ -7088,9 +7052,9 @@ being carried over to the year following. </p> <p> -The Zuñi of New Mexico allude to the year as a +The Zuñi of New Mexico allude to the year as a 'passage of time,' and call the seasons the 'steps of the -year.' The first six months of the Zuñi year possess +year.' The first six months of the Zuñi year possess names which have an agricultural or natural significance, while the last six have ritualistic names. Captain Jonathan Carver, who travelled among the @@ -7281,10 +7245,10 @@ hymns in a low, sweet voice as they stroll about the towns." To add to the feeling of awe which they inspired among the laymen of the tribe, the priests conversed with one another in a secret tongue. Thus -the magical formulæ of some of the Algonquin priests +the magical formulæ of some of the Algonquin priests were not in the ordinary language, but in a dialect of their own invention. The Choctaws, Cherokees, -and Zuñi employed similar esoteric dialects, all of +and Zuñi employed similar esoteric dialects, all of which are now known to be merely modifications of their several tribal languages, fortified with obsolete words, or else mere borrowings from the idioms of @@ -7347,7 +7311,7 @@ The bone figure is withdrawn from the boiling water after a space, and on being examined may be found to have one or more scores on its surface. Each of these shows that it has already slain its man, and the patient -is assured that had the native Æsculapius not adopted +is assured that had the native Æsculapius not adopted severe measures the malign spirit would have added him to the number of its victims. </p> @@ -10711,7 +10675,7 @@ Scar-face was called Smooth-face. <p><br /><br /></p> <p class="sub"> -The Legend of Poïa +The Legend of Poïa </p> <p> @@ -10866,19 +10830,19 @@ timid boy, living in the deepest poverty, notwithstanding his exalted station as grandchild of the Sun. But the most noticeable thing about him was a scar which disfigured his face, because of which he was -given the name of Poïa (Scar-face) by the wits of the +given the name of Poïa (Scar-face) by the wits of the tribe. As he grew older the scar became more pronounced, and ridicule and abuse were heaped upon him. When he became a man he fell in love with a maiden of surpassing beauty, the daughter of a great chief of his tribe. She, however, laughed him to scorn, and told him that she would marry him when -he removed the scar from his face. Poïa, greatly +he removed the scar from his face. Poïa, greatly saddened by her unkindness, consulted an old medicine-woman, to see whether the scar might not be removed. She could only tell him that the mark had been placed on his face by the Sun, and that the Sun alone could -remove it. This was melancholy news for Poïa. +remove it. This was melancholy news for Poïa. How could he reach the abode of the Sun? Nevertheless, encouraged by the old woman, he resolved to make the attempt. Gratefully accepting her parting @@ -10912,27 +10876,27 @@ grandson, but, seeing that he had come from the Earth-country, he determined to kill him, and said so to his wife, the Moon. But she begged that the stranger's life should be spared, and Morning Star, who at that -moment issued from the lodge, also gave Poïa his -protection. Poïa lived very happily in the lodge of the +moment issued from the lodge, also gave Poïa his +protection. Poïa lived very happily in the lodge of the Sun, and having on one occasion killed seven birds who were about to destroy Morning Star, he earned the gratitude of his grandparents. At the request of -Morning Star the Sun removed the scar on Poïa's face, +Morning Star the Sun removed the scar on Poïa's face, and bade him return with a message to the Blackfeet. If they would honour him once a year in a Sun Dance he would consent to heal their sick. The secrets of -the Sun Dance were taught to Poïa, two raven's feathers +the Sun Dance were taught to Poïa, two raven's feathers were placed in his hair, and he was given a robe of elk-skin. The latter, he was told, must only be worn by a virtuous woman, who should then dance the Sun Dance, so that the sick might be restored to health. -From his father Poïa received an enchanted flute and a +From his father Poïa received an enchanted flute and a magic song, which would win the heart of the maid he loved. </p> <p> -Poïa came to earth by the Milky Way, or, as the +Poïa came to earth by the Milky Way, or, as the Indians call it, the Wolf-trail, and communicated to the Blackfeet all that he had learned in the Sky-country. When they were thoroughly conversant with the Sun @@ -10951,7 +10915,7 @@ A Blackfoot Day-and-Night Myth <p> Many stories are told by the Blackfoot Indians of -their creator, Nápi, and these chiefly relate to the +their creator, Nápi, and these chiefly relate to the manner in which he made the world and its inhabitants. </p> @@ -11110,7 +11074,7 @@ ingenious. The shrewd boy is he who made the white people and instructed them in their arts. The other, the simple boy, made the Blackfeet, but, being very stupid, was unable to teach them anything. He it was -who was called Nápi. As for the mother's body, it +who was called Nápi. As for the mother's body, it continued to chase her husband, and is still following him, for she is the Moon and he is the Sun. If she succeeds in catching him she will slay him, and night @@ -11122,7 +11086,7 @@ another. <p><br /><br /></p> <p class="sub"> -Nápi and the Buffalo-Stealer +Nápi and the Buffalo-Stealer </p> <p> @@ -11131,7 +11095,7 @@ For months no buffaloes were killed, and the weaker members of the tribe dropped off one by one, while even the strong braves and hunters began to sink under the privation. The chief in despair prayed that the -creator, Nápi, would send them food. Nápi, +creator, Nápi, would send them food. Nápi, <span class="pagenum">{<a id="P209"></a>209}</span> meanwhile, was far away in the south, painting the plumage of the birds in gorgeous tints. Nevertheless he heard @@ -11150,20 +11114,20 @@ must all perish." </p> <p> -"You shall have food," answered Nápi. "I will +"You shall have food," answered Nápi. "I will provide game for you." </p> <p> -Taking with him the chief's son, Nápi travelled +Taking with him the chief's son, Nápi travelled toward the west. As they went the youth prayed earnestly to the Sun, the Moon, and the Morning Star, but his companion rebuked his impatience and bade him hold his peace. They crossed the Sweet -Grass Hills, which Nápi had made from huge handfuls +Grass Hills, which Nápi had made from huge handfuls of herbage, and where he loved to rest. Still there was no sign of game. At length they reached a little -lodge by the side of a river, and Nápi called a halt. +lodge by the side of a river, and Nápi called a halt. </p> <p> @@ -11174,7 +11138,7 @@ so that there is none left." </p> <p> -To further his design, Nápi took the shape of a dog, +To further his design, Nápi took the shape of a dog, and turned the youth into a stick. Not long afterward the little son of Buffalo-stealer was passing that way, and immediately desired to take the little dog home @@ -11215,14 +11179,14 @@ father's anger again by giving a piece of meat to the dog. </p> <p> -That night when all was silent Nápi and the chief's +That night when all was silent Nápi and the chief's son resumed their human form and supped off the buffalo-meat. </p> <p> "It is Buffalo-stealer who keeps the herds from -coming near the Blackfoot camp," said Nápi. "Wait +coming near the Blackfoot camp," said Nápi. "Wait till morning and see." </p> @@ -11248,7 +11212,7 @@ sharp barking attracted the attention of the stick, which promptly wriggled snake-wise after him. Within the cavern were great herds of deer and buffalo, enough to provide the Blackfeet with food for years and years. -Nápi ran among them, barking, and they were driven +Nápi ran among them, barking, and they were driven out to the prairie. </p> @@ -11282,7 +11246,7 @@ break the stick as well!" </p> <p> -Nápi overheard the threat, and clung to the long +Nápi overheard the threat, and clung to the long hair of an old buffalo; He advised the stick to conceal itself in the buffalo's hair also, and so the twain escaped unnoticed from the cave, much as did Ulysses @@ -11298,12 +11262,12 @@ and the famine was at an end. Yet there were still some difficulties in the way, for when they tried to get the herd into the enclosure a large grey bird so frightened the animals with its dismal note that they -refused to enter. This occurred so often that Nápi +refused to enter. This occurred so often that Nápi suspected that the grey bird was no other than Buffalo-stealer. Changing himself into an otter, he lay by the side of a river and pretended to be dead. The greedy bird saw what he thought to be a dead otter, and -pounced upon it, whereupon Nápi seized him by the +pounced upon it, whereupon Nápi seized him by the leg and bore him off to the camp. By way of punishment he was tied over the smoke-hole of the wigwam, where his grey feathers soon became black and his life @@ -11320,7 +11284,7 @@ wife and child. They will surely starve." </p> <p> -His piteous appeals moved the heart of Nápi, and +His piteous appeals moved the heart of Nápi, and he let him go, but not without an admonition. </p> @@ -12527,7 +12491,7 @@ success by singing triumphant songs, in which they commanded the boy to join them. The lad pretended that he did not know their language, but said that he would sing their song in his own tongue, to which -they assented; but instead of a pæan in their praise +they assented; but instead of a pæan in their praise he sang a song of vengeance, in which he vowed that if he were spared all of them would lose their scalps. A few days afterward the woman became so exhausted @@ -14591,7 +14555,7 @@ Wabaskaha. <p> This story is interesting as an account of a veritable -Indian raid, taken from the lips of Joseph La Flèche, +Indian raid, taken from the lips of Joseph La Flèche, a Dakota Indian. </p> @@ -16127,7 +16091,7 @@ their children against those of the giants that they would beat the latter in a race. Unfortunately the giants won, the children of the rash Indians were forfeited, and all were slain with the exception of little -Chácopee, whose grandfather had taken charge of him. +Chácopee, whose grandfather had taken charge of him. The child learned to hunt and fish, and seemed quite contented and happy. </p> @@ -16150,7 +16114,7 @@ heard a voice addressing him as "Wearer of the White Feather." Now there had been a tradition in his tribe that a mighty man would arise among them wearing a white feather and performing prodigies of valour. -But of this Chácopee as yet knew nothing, so he could +But of this Chácopee as yet knew nothing, so he could only look about him in a startled way. Close by him stood a man, which fact was in itself sufficiently astonishing to the boy, who had never seen any one @@ -16185,10 +16149,10 @@ race with him. </p> <p> -Chácopee returned home, and everything happened +Chácopee returned home, and everything happened as the Man of Wood had predicted. The old grandfather was greatly surprised to see a flock of pigeons -issuing from the lodge, from which Chácopee also +issuing from the lodge, from which Chácopee also shortly emerged, wearing on his head a white feather. Remembering the prophecy, the old man wept to think that he might lose his grandchild. @@ -16201,7 +16165,7 @@ In Search of the Giants </p> <p> -Next morning Chácopee set off in search of the +Next morning Chácopee set off in search of the giants, whom he found in a very large lodge in the centre of the forest. The giants had learned of his approach from the 'little spirits who carry the @@ -16209,7 +16173,7 @@ news.' Among themselves they mocked and scoffed at him, but outwardly they greeted him with much civility, which, however, in nowise deceived him as to their true feelings. Without loss of time they arranged -a race between Chácopee and the youngest giant, the +a race between Chácopee and the youngest giant, the winner of which was to cut off the head of the other. Chdcopee won, with the help of his magic vine, and killed his opponent. Next morning he appeared again, @@ -16223,7 +16187,7 @@ the most beautiful woman in the world. <p><br /><br /></p> <p class="sub"> -Chácopee's Downfall +Chácopee's Downfall </p> <p> @@ -16234,7 +16198,7 @@ wiles." </p> <p> -Chácopee proceeded on his way, and sure enough +Chácopee proceeded on his way, and sure enough before long he met the most beautiful woman in the world. Mindful of the advice he had received, he <span class="pagenum">{<a id="P299"></a>299}</span> @@ -16242,13 +16206,13 @@ turned himself into an elk, but, instead of passing by, the woman, who was really the sixth giant, came up to him and reproached him with tears for taking the form of an elk when she had travelled so far -to become his wife. Chácopee was so touched by her +to become his wife. Chácopee was so touched by her grief and beauty that he resumed his own shape and endeavoured to console her with gentle words and caresses. At last he fell asleep with his head in her lap. The beautiful woman once more became the cruel giant, and, seizing his axe, the monster broke -Chácopee's back; then, turning him into a dog, he +Chácopee's back; then, turning him into a dog, he bade him rise and follow him. The white feather he stuck in his own head, fancying that magic powers accompanied the wearing of it. @@ -16307,7 +16271,7 @@ The old chief suspected magic, and sent a deputation of youths and maidens to invite his younger daughter and her dog to visit him. To the surprise of the deputation, no dog was there, but an exceedingly -handsome warrior. But alas! Chácopee could not +handsome warrior. But alas! Chácopee could not speak. The party set off for the home of the old chief, where they were warmly welcomed. </p> @@ -16316,12 +16280,12 @@ chief, where they were warmly welcomed. It was arranged to hold a general meeting, so that the wearer of the white feather might show his prowess and magical powers. First of all they took the giant's -pipe (which had belonged to Chácopee), and the +pipe (which had belonged to Chácopee), and the warriors smoked it one after the other. When it came to -Chácopee's turn he signified that the giant should +Chácopee's turn he signified that the giant should precede him. The giant smoked, but to the disappointment of the assembly nothing unusual happened. Then -Chácopee took the pipe, and as the smoke ascended it +Chácopee took the pipe, and as the smoke ascended it became a flock of pigeons. At the same moment he recovered his speech, and recounted his strange adventures to the astounded listeners. Their indignation @@ -16331,7 +16295,7 @@ to death by the people. </p> <p> -Chácopee gave a further proof of his right to wear +Chácopee gave a further proof of his right to wear the white feather. Calling for a buffalo-hide, he cut it into little pieces and strewed it on the prairie. Next day he summoned the braves of the tribe to a buffalo-hunt, @@ -16339,12 +16303,12 @@ and at no great distance they found a magnificent herd. The pieces of hide had become buffaloes. The <span class="pagenum">{<a id="P301"></a>301}</span> people greeted this exhibition of magic art with loud -acclamations, and Chácopee's reputation was firmly +acclamations, and Chácopee's reputation was firmly established with the tribe. </p> <p> -Chácopee begged the chief's permission to take his +Chácopee begged the chief's permission to take his wife on a visit to his grandfather, which was readily granted, and the old man's gratitude and delight more than repaid them for the perils of their journey. @@ -16708,14 +16672,14 @@ would no more visit the camp in the form of a boy, as he was about to lead the herd eastward. Ere he went he told his father that when the hunters sought the chase they should kill the yellow calf and sacrifice -it to Atius Tiráwa, tan its hide, and wrap in the skin +it to Atius Tiráwa, tan its hide, and wrap in the skin an ear of corn and other sacred things. Every year they should look out for another yellow calf, sacrifice it, and keep a piece of its fat to add to the bundle. Then when food was scarce and famine threatened the tribe the chiefs should gather in council and pay a friendly visit to the young buffalo, and he would tell -Tiráwa of their need, so that another yellow calf might +Tiráwa of their need, so that another yellow calf might be sent to lead the herd to the people. </p> @@ -16765,7 +16729,7 @@ looked at him so wistfully and was so small and helpless that he could not pass by without taking notice of it. So he stooped and picked it up in his arms, tied some Indian tobacco round its neck, and said: "I -know that the Great Spirit, Tiráwa, will care for you, +know that the Great Spirit, Tiráwa, will care for you, but I cannot go on my way without putting these things round your neck to show that I feel kindly toward you. I hope that the animals will take care @@ -16850,7 +16814,7 @@ that they knew—which was a great deal, for all Indians know that the bear is one of the wisest of animals. However, his host begged him not to regard the wonderful things he did as the outcome of his own strength, but -to give thanks to Tiráwa, who had made the bears and +to give thanks to Tiráwa, who had made the bears and had given them their wisdom and greatness. Finally he told the Bear-man to return to his people, where he would become a very great man, great in war and in @@ -16865,7 +16829,7 @@ you shall die; if I grow old, you shall grow old along with me. This tree"—pointing to a cedar—"shall be a protector to you. It never becomes old; it is always <span class="pagenum">{<a id="P311"></a>311}</span> -fresh and beautiful, the gift of Tiráwa. And if a +fresh and beautiful, the gift of Tiráwa. And if a thunderstorm should come while you are at home throw some cedar-wood on the fire and you will be safe." </p> @@ -17060,7 +17024,7 @@ the outside of their canoe. <p><br /><br /></p> <p class="sub"> -The Birth of Sîñ +The Birth of Sîñ </p> <p> @@ -17104,11 +17068,11 @@ the boundless blue there was fair weather. </p> <p> -His father used to go fishing, and one day Sîñ—for +His father used to go fishing, and one day Sîñ—for such was the boy's name—expressed a wish to accompany him. They obtained devil-fish for bait, and proceeded to the fishing-ground, where the lad instructed -his father to pronounce certain magical formulæ, the +his father to pronounce certain magical formulæ, the result of which was that their fishing-line was violently agitated and their canoe pulled round an adjacent island three times. When the disturbance stopped at last they @@ -17121,7 +17085,7 @@ with piles of halibut. </p> <p> -One day Sîñ went out wearing a wren-skin. His +One day Sîñ went out wearing a wren-skin. His mother beheld him rise in stature until he soared above her and brooded like a bank of shining clouds over the ocean. Then he descended and donned the @@ -18797,7 +18761,7 @@ of joy." </p> <p> -Father Gerónimo Boscana gives us the following +Father Gerónimo Boscana gives us the following account of the faith and worship of the Acagchemem tribes, who inhabit the valley and neighbourhood of San Juan Capistrano, California. We give first the version held @@ -18917,7 +18881,7 @@ to this day. "Then Nocuma created a man, shaping him out of the soil of the earth, calling him Ejoni. A woman also the great god made, presumably out of the same -material as the man, calling her Aé. Many children +material as the man, calling her Aé. Many children were born to this first pair, and their descendants multiplied over the land. The name of one of these last was Sirout, that is to say, Handful of Tobacco, and @@ -19255,12 +19219,12 @@ ADAIR, JAMES: <i>The History of the American Indians</i>. London, 1775. <p class="noindent"> AMERICAN ANTIQUARIAN SOCIETY: <i>Transactions and Collections -(Archælogia Americana)</i>, vols. i.-vii.; Worcester, 1820-85. <i>Proceedings</i>, +(Archælogia Americana)</i>, vols. i.-vii.; Worcester, 1820-85. <i>Proceedings</i>, various numbers. </p> <p class="noindent"> -<i>American Archæologist</i> (formerly <i>The Antiquarian</i>), vol. ii., Columbus. +<i>American Archæologist</i> (formerly <i>The Antiquarian</i>), vol. ii., Columbus. 1898. </p> @@ -19283,7 +19247,7 @@ Washington, 1881-85. </p> <p class="noindent"> -ARCHÆOLOGICAL INSTITUTE OF AMERICA. <i>Papers</i>, American Series, +ARCHÆOLOGICAL INSTITUTE OF AMERICA. <i>Papers</i>, American Series, vol. i., Boston and London, 1881 (reprinted 1883); vol. iii., Cambridge, 1890; vol. iv., Cambridge, 1892; vol. v., Cambridge, 1890. <i>Annual Report</i>, first to eleventh; Cambridge, 1880-90. @@ -19299,7 +19263,7 @@ London, 1808. <p class="noindent"> ATWATER, CALEB: <i>Description of the Antiquities discovered in the State of -Ohio and other Western States</i>. (In <i>Archæologia Americana</i>, vol. i., +Ohio and other Western States</i>. (In <i>Archæologia Americana</i>, vol. i., 1820.) </p> @@ -19342,14 +19306,14 @@ and Miscellany</i>; xxxix., <i>Literary Industries</i>.) <p class="noindent"> BANDELIER, ADOLF F.: <i>Historical Introduction to Studies among the -Sedentary Indians of New Mexico</i>. (<i>Papers</i> of the Archæological +Sedentary Indians of New Mexico</i>. (<i>Papers</i> of the Archæological Institute of America, American Series, vol. i., Boston, 1881.) </p> <p class="noindent"> —— <i>Final Report of Investigations among the Indians of the South-western United States, carried on mainly in the Years from 1880 to 1885</i>. -(<i>Papers</i> of the Archæological Institute of America, American +(<i>Papers</i> of the Archæological Institute of America, American Series, vol. iii., Cambridge, 1890; vol. iv., Cambridge, 1892.) </p> @@ -19587,12 +19551,12 @@ Mandans</i>. Philadelphia, 1867. </p> <p class="noindent"> -CHAMPLAIN, SAMUEL DE: <i>Voyages: ou Journal des Découvertes de la +CHAMPLAIN, SAMUEL DE: <i>Voyages: ou Journal des Découvertes de la Nouvelle France</i>. 2 vols. Paris, 1830. </p> <p class="noindent"> -CHARLEVOIX, PIERRE F. X. DE.: <i>Histoire et Description générale de la +CHARLEVOIX, PIERRE F. X. DE.: <i>Histoire et Description générale de la Nouvelle France</i>. 3 vols. Paris, 1744. </p> @@ -19619,8 +19583,8 @@ Region, J. W. Powell in charge. vols. i.-vii., ix. Washington, </p> <p class="noindent"> -CORTEZ, JOSÉ: <i>History of the Apache Nations and other Tribes near the -Parallel of 35° North Latitude</i>. (<i>Pacific Railroad Reports</i>, vol. iii., +CORTEZ, JOSÉ: <i>History of the Apache Nations and other Tribes near the +Parallel of 35° North Latitude</i>. (<i>Pacific Railroad Reports</i>, vol. iii., part iii., chap. 7; Washington, 1856.) </p> @@ -19646,17 +19610,17 @@ CURTIS, EDWARD S.: <i>The American Indian</i>. 4 vols. New York, </p> <p class="noindent"> -CUSHING, F. H.: <i>Zuñi Fetiches</i>. (<i>Second Report</i>, Bureau of American +CUSHING, F. H.: <i>Zuñi Fetiches</i>. (<i>Second Report</i>, Bureau of American Ethnology; Washington, 1883.) </p> <p class="noindent"> -—— <i>Outlines of Zuñi Creation Myths</i>. (<i>Thirteenth Report</i>, Bureau of +—— <i>Outlines of Zuñi Creation Myths</i>. (<i>Thirteenth Report</i>, Bureau of American Ethnology; Washington, 1896.) </p> <p class="noindent"> -—— <i>Zuñi Folk-tales</i>. New York, 1901. +—— <i>Zuñi Folk-tales</i>. New York, 1901. </p> <p class="noindent"> @@ -19924,7 +19888,7 @@ Nations</i>. Lockport, N.Y., 1881. </p> <p class="noindent"> -<i>Journal of American Ethnology and Archæology</i>, vols. i.-iv. Boston +<i>Journal of American Ethnology and Archæology</i>, vols. i.-iv. Boston and New York, 1891-94. </p> @@ -19949,7 +19913,7 @@ KOHL, J. G.: <i>Kitchi-gami: Wanderings round Lake Superior</i>. London, </p> <p class="noindent"> -LAFITAU, JOSEPH FRANÇOIS: <i>Moeurs des Sauvages amériquains, comparées +LAFITAU, JOSEPH FRANÇOIS: <i>Moeurs des Sauvages amériquains, comparées aux Moeurs des Premiers Temps</i>. 2 vols. Paris, 1724. </p> @@ -19960,7 +19924,7 @@ Philadelphia, 1870. <p class="noindent"> LE BEAU, C.: <i>Aventures; ou Voyage curieux et nouveau parmi les Sauvages -de l'Amérique Septentrionale</i>. 2 vols. Amsterdam, 1738. +de l'Amérique Septentrionale</i>. 2 vols. Amsterdam, 1738. </p> <p class="noindent"> @@ -20087,8 +20051,8 @@ Oxford and New York, 1892. </p> <p class="noindent"> -PEABODY MUSEUM OF AMERICAN ARCHÆOLOGY AND ETHNOLOGY: -<i>Archæological and Ethnological Papers</i>, vols. i.-iii., 1888-1904. +PEABODY MUSEUM OF AMERICAN ARCHÆOLOGY AND ETHNOLOGY: +<i>Archæological and Ethnological Papers</i>, vols. i.-iii., 1888-1904. <i>Memoirs</i>, vols. i.-iii., 1896-1904. <i>Annual Reports</i>, vols. i.-xxxvii., 1868-1904. Cambridge, Mass. </p> @@ -20101,13 +20065,13 @@ Hampshire Historical Society, vol. i., Concord, 182,4; reprint, </p> <p class="noindent"> -PERROT, NICOLAS: <i>Mémoire sur les Moeurs, Coutumes, et Religion des -Sauvages de l'Amérique Septentrionale, publié pour la première fois par +PERROT, NICOLAS: <i>Mémoire sur les Moeurs, Coutumes, et Religion des +Sauvages de l'Amérique Septentrionale, publié pour la première fois par le R. P. J. Tailhan</i>. Leipzig and Paris, 1864. </p> <p class="noindent"> -PETITOT, EMILE: <i>Traditions indiennes du Canada Nord-Ouest</i>. Alençon, +PETITOT, EMILE: <i>Traditions indiennes du Canada Nord-Ouest</i>. Alençon, 1887. </p> @@ -20124,7 +20088,7 @@ American Ethnology</i>, vol. iii.; Washington, 1877.) </p> <p class="noindent"> -RAFN, K. C.: <i>Antiquitates Americanæ</i>. Copenhagen, 1837. +RAFN, K. C.: <i>Antiquitates Americanæ</i>. Copenhagen, 1837. </p> <p class="noindent"> @@ -20174,7 +20138,7 @@ Life and Character</i>. Boston, 1830. </p> <p class="noindent"> -STEVENSON, MATILDA C.: <i>The Zuñi Indians; their Mythology, Esoteric +STEVENSON, MATILDA C.: <i>The Zuñi Indians; their Mythology, Esoteric Fraternities, and Ceremonies</i>. (<i>Twenty-third Report</i>, Bureau of American Ethnology; Washington, 1904.) </p> @@ -20190,7 +20154,7 @@ Ethnology; Washington, 1909.) </p> <p class="noindent"> -THOMAS, CYRUS: <i>Introduction to the Study of North American Archæology</i>. +THOMAS, CYRUS: <i>Introduction to the Study of North American Archæology</i>. Cincinnati, 1903. </p> @@ -20228,8 +20192,8 @@ WHEELER, OLIN D.: <i>The Trail of Lewis and Clark, 1804-1904</i>. <p class="noindent"> WILL, G. F., AND SPINDEN, H. J.: <i>The Mandans: Study of their -Culture, Archæology, and Language</i>. (<i>Papers</i> of the Peabody -Museum of American Archæology and Ethnology, vol. iii., +Culture, Archæology, and Language</i>. (<i>Papers</i> of the Peabody +Museum of American Archæology and Ethnology, vol. iii., No. 4; Cambridge, Mass., 1906.) </p> @@ -20311,7 +20275,7 @@ voyages to America, <a href="#P16">16</a> </p> <p class="index"> -AÉ. The first woman, in an Acagchemem creation-myth, <a href="#P353">353</a> +AÉ. The first woman, in an Acagchemem creation-myth, <a href="#P353">353</a> </p> <p class="index"> @@ -20408,7 +20372,7 @@ Muskhogean stock, <a href="#P27">27</a> <p class="index"> APISIRAHTS (The Morning Star). Son of the Sun-god, in Blackfoot myth; in the stories of -Scar-face, or Poïa, <a href="#P198">198-205</a> +Scar-face, or Poïa, <a href="#P198">198-205</a> </p> <p class="index"> @@ -20456,7 +20420,7 @@ soul's journey after death, <a href="#P129">129</a> </p> <p class="index"> -ATIUS TIRÁWA. Principal deity +ATIUS TIRÃWA. Principal deity of the Pawnees, <a href="#P122">122</a>; in the story of the Sacred Bundle, <a href="#P307">307</a>; in the story of the @@ -20490,7 +20454,7 @@ reputed mother of Ouiamot, <a href="#P354">354</a> </p> <p class="index"> -AWONAWILONA (Maker and Container of All). The Zuñi +AWONAWILONA (Maker and Container of All). The Zuñi creative deity, <a href="#P106">106</a>, <a href="#P121">121</a> </p> @@ -20595,7 +20559,7 @@ An earth-mound, <a href="#P19">19-20</a> <p class="index"> BLACKFEET. A tribe of the Algonquian stock, <a href="#P24">24</a>, <a href="#P25">25</a>; legends of, <a href="#P182">182-184</a>, <a href="#P187">187-190</a>, <a href="#P193">193-212</a>; -the Sun Dance of, <a href="#P204">204</a>; Nápi, +the Sun Dance of, <a href="#P204">204</a>; Nápi, the creative deity of, <a href="#P205">205</a> </p> @@ -20614,7 +20578,7 @@ related by, <a href="#P124">124</a> </p> <p class="index"> -BOSCANA, FATHER GERÓNIMO. +BOSCANA, FATHER GERÓNIMO. On the beliefs of Californian tribes, <a href="#P350">350-354</a> </p> @@ -20635,7 +20599,7 @@ BOY MAGICIAN. The story of the, <a href="#P238">238-242</a> </p> <p class="index"> -BRÉBEUF, FATHER. Incident +BRÉBEUF, FATHER. Incident connected with, related by Brinton, <a href="#P100">100</a>; and the after-life of the Indians, <a href="#P130">130</a> </p> @@ -20739,7 +20703,7 @@ CAYUGAS. A tribe of the Iroquois stock, <a href="#P224">224</a> </p> <p class="index"> -CHÁCOPEE, or WHITE FEATHER. A +CHÃCOPEE, or WHITE FEATHER. A Sioux hero; the story of, <a href="#P296">296-301</a> </p> @@ -20837,7 +20801,7 @@ the Tinneh, <a href="#P358">358</a> <p class="index"> CITY OF THE MISTS. Home of Po-shai-an-K'ia, the father of -the Zuñi 'medicine' societies, <a href="#P95">95</a> +the Zuñi 'medicine' societies, <a href="#P95">95</a> </p> <p class="index"> @@ -20914,7 +20878,7 @@ COYOTE. <i>See</i> Italapas <p class="index"> COYOTE PEOPLE, THE GREAT. A -Zuñi clan, <a href="#P95">95-96</a> +Zuñi clan, <a href="#P95">95-96</a> </p> <p class="index"> @@ -20961,7 +20925,7 @@ Sioux, <i>which see</i> <p class="index"> DAY OF THE COUNCIL OF THE -FETISHES. A Zuñi fetish festival, <a href="#P96">96</a> +FETISHES. A Zuñi fetish festival, <a href="#P96">96</a> </p> <p class="index"> @@ -20980,7 +20944,7 @@ of Frances Slocum, <a href="#P37">37-38</a>, <a href="#P41">41</a> </p> <p class="index"> -DÉNÉ. Same as Tinneh, <i>which see</i> +DÉNÉ. Same as Tinneh, <i>which see</i> </p> <p class="index"> @@ -21096,7 +21060,7 @@ FAIRY WIVES. The story of the, <a href="#P170">170-175</a> <p class="index"> FEATHER-WOMAN. A beautiful -maiden; in the legend of Poïa, +maiden; in the legend of Poïa, <a href="#P200">200-203</a> </p> @@ -21118,7 +21082,7 @@ fetishes, <a href="#P91">91</a>; Huron fetishes, the Cheyenne tribal fetish, <a href="#P91">91</a>; Hidatsa fetishes, <a href="#P92">92</a>; Siouan fetishes, <a href="#P92">92</a>; Hopi fetishes, -<a href="#P92">92-93</a>; Zuñi fetishism, <a href="#P93">93-97</a>; +<a href="#P92">92-93</a>; Zuñi fetishism, <a href="#P93">93-97</a>; fetishism associated with totemism, <a href="#P93">93</a> </p> @@ -21130,7 +21094,7 @@ FEWKES, J. W. And fetishes of the Hopi, <a href="#P92">92</a> FINE-WEATHER-WOMAN. Haida storm-deity; in the myth of the origin of certain demi-gods, <a href="#P314">314</a>; origin of, as the -mother of Sîñ, <a href="#P314">314-316</a> +mother of Sîñ, <a href="#P314">314-316</a> </p> <p class="index"> @@ -21183,7 +21147,7 @@ G </p> <p class="index"> -GÉBELIN, COURT DE. And the +GÉBELIN, COURT DE. And the Dighton Writing Rock, <a href="#P16">16</a> </p> @@ -21739,7 +21703,7 @@ mythology, <a href="#P143">143</a> </p> <p class="index"> -LENI-LENÂPÉ. A tribe of the +LENI-LENÂPÉ. A tribe of the Algonquian stock; the <i>Wallum-Olum</i> of, <a href="#P77">77-78</a> </p> @@ -22102,7 +22066,7 @@ Tinneh mythology, <a href="#P358">358</a> </p> <p class="index"> -NÁPI. The creative deity of the +NÃPI. The creative deity of the Blackfeet; in a day-and-night legend, <a href="#P205">205</a>, <a href="#P208">208</a>; in the legend of Buffalo-stealer, <a href="#P208">208-212</a> @@ -22161,7 +22125,7 @@ settlers in, <a href="#P30">30</a> </p> <p class="index"> -NEZ PERCÉS. A tribe of the +NEZ PERCÉS. A tribe of the Sahaptian stock; dwellings of, <a href="#P47">47</a> </p> @@ -22341,7 +22305,7 @@ PAWNEES. A confederacy of tribes of the Caddoan stock, <a href="#P28">28</a>, <a href="#P304">304</a>; and the tribal fetish of the Cheyenne, <a href="#P91">91</a>; and -thunder, <a href="#P112">112</a>; Atius Tiráwa, +thunder, <a href="#P112">112</a>; Atius Tiráwa, the chief deity of, <a href="#P122">122</a>; and the Young Dog Dance, <a href="#P190">190</a>; subdued by the Iroquois, <a href="#P227">227</a>; @@ -22431,7 +22395,7 @@ chief Powhatan; the story of, <a href="#P32">32-36</a> </p> <p class="index"> -POÏA (Scar-face). The legends of, +POÃA (Scar-face). The legends of, <a href="#P196">196-205</a> </p> @@ -22442,7 +22406,7 @@ Beaver and, <a href="#P318">318-320</a> </p> <p class="index"> -PO-SHAI-AN-K'IA. A Zuñi deity, +PO-SHAI-AN-K'IA. A Zuñi deity, father of the 'medicine' societies, <a href="#P95">95</a>; in creation-myth, <a href="#P107">107</a> </p> @@ -22478,11 +22442,11 @@ PREHISTORIC REMAINS. Discoveries of, <a href="#P7">7-10</a> </p> <p class="index"> -PREY BROTHERS. A priesthood of the Zuñi, <a href="#P96">96</a> +PREY BROTHERS. A priesthood of the Zuñi, <a href="#P96">96</a> </p> <p class="index"> -PREY-GODS. Deities of the Zuñi, <a href="#P94">94-97</a> +PREY-GODS. Deities of the Zuñi, <a href="#P94">94-97</a> </p> <p class="index"> @@ -22649,7 +22613,7 @@ preservation of scalps, <a href="#P67">67</a> </p> <p class="index"> -SCAR-FACE. <i>See</i> Poïa +SCAR-FACE. <i>See</i> Poïa </p> <p class="index"> @@ -22717,7 +22681,7 @@ of the Five Nations, <a href="#P226">226</a> </p> <p class="index"> -SÎÑ. Sky-god and principal deity +SÎÑ. Sky-god and principal deity of the Haida; myth of the incarnation of, <a href="#P314">314-316</a> </p> @@ -22758,7 +22722,7 @@ SITS-BY-THE-DOOR. The story of, <a href="#P193">193-196</a> </p> <p class="index"> -SKRÆLINGR. Name given by +SKRÆLINGR. Name given by Norsemen to American natives, <a href="#P13">13</a>; attack the early Norse voyagers, <a href="#P15">15</a> @@ -22773,11 +22737,11 @@ peoples, chiefly by Choctaws, <p class="index"> SKY-COUNTRY. In a version of the -story of Poïa, <a href="#P201">201-205</a> +story of Poïa, <a href="#P201">201-205</a> </p> <p class="index"> -SKY-GOD. Of the Haida--<i>see</i> Sîñ +SKY-GOD. Of the Haida--<i>see</i> Sîñ </p> <p class="index"> @@ -22837,7 +22801,7 @@ wind; contest of, with Master-carpenter, <a href="#P316">316-318</a> <p class="index"> SPIDER MAN. In the legend of -Poïa, <a href="#P201">201</a>, <a href="#P202">202</a> +Poïa, <a href="#P201">201</a>, <a href="#P202">202</a> </p> <p class="index"> @@ -22867,7 +22831,7 @@ SQUIER, E. G. And the earth-mounds, <a href="#P18">18</a> </p> <p class="index"> -STAR-BOY. First name of Poïa, or +STAR-BOY. First name of Poïa, or Scar-face, <a href="#P201">201</a>, <a href="#P203">203</a> </p> @@ -22916,7 +22880,7 @@ and, <a href="#P301">301-302</a> <p class="index"> SUN DANCE. Blackfoot ceremony for the restoration of the sick; -Poïa brings the secrets of, to +Poïa brings the secrets of, to the Blackfeet, <a href="#P204">204</a> </p> @@ -23077,7 +23041,7 @@ TIME. Indian methods of reckoning, <a href="#P131">131-133</a> </p> <p class="index"> -TINNEH, or DÉNÉ. A division of +TINNEH, or DÉNÉ. A division of the Athapascan stock, <a href="#P22">22</a>, <a href="#P356">356</a>; poverty of, in mythological conceptions, <a href="#P356">356-357</a>; beliefs @@ -23247,7 +23211,7 @@ American Indians came from, <a href="#P4">4-5</a> </p> <p class="index"> -"WALLUM-OLUM." Picture-writing records of the Leni-Lenâpé, +"WALLUM-OLUM." Picture-writing records of the Leni-Lenâpé, <a href="#P77">77-78</a> </p> @@ -23300,7 +23264,7 @@ myth, <a href="#P330">330</a> </p> <p class="index"> -WHITE FEATHER. <i>See</i> Chácopee +WHITE FEATHER. <i>See</i> Chácopee </p> <p class="index"> @@ -23426,7 +23390,7 @@ Story of the rattlesnake and, <a href="#P114">114-115</a> </p> <p class="index"> -ZUÑI. A tribe of the Zuñian +ZUÑI. A tribe of the Zuñian stock; fetishism among, <a href="#P93">93-97</a>; creation-myth of, <a href="#P106">106-107</a>; Awonawilona, the chief @@ -23438,380 +23402,7 @@ of the priesthood of, <a href="#P136">136</a> <p><br /><br /><br /><br /></p> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Myths of the North American Indians, by -Lewis Spence - -*** END OF THIS PROJECT GUTENBERG EBOOK MYTHS OF NORTH AMERICAN INDIANS *** - -***** This file should be named 42390-h.htm or 42390-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/2/3/9/42390/ - -Produced by Al Haines - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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