1^ > ^ ^^ '^0^ o s^ ^oV ^V - W .^^ .0^ j:^^<^. ° ^"^ % : j^^ '^' all danced around in a ring." At this point he used to sing one verse of his dance song — AND MONOGRAPHS 74 LENAPE Wemi wango^towak kewiha All greet one another Yoki lenape witci. Now Lenape at the same time E-ye-he-ye-e! "They told me, 'We will go to see our friends,' so I went with them. Every now and then they stopped and danced around as they had done before. After a while one of them told me to look toward the south, and there I saw a black cloud in which the lightning flashed. 'Would you like to go there?' they asked me. I answered 'No.' Then one asked if I wanted to go that way, pointing to the northeast, where the sky was blue and bright, to which I answered that I would rather go in that direction toward the clear sky. A little farther on they said: 'W'e will now leave you. Watch us as we go.' They went to the east a little way, and then I saw them trotting. They were wolves, and I had thought all the while that they were human beings." Verses of the dance song were sung at intervals during this speech. From an- alogy with other visions, such as are INDIAN NOTES MINSI VISIONS 75 recorded above, one would think that the six wolf-men must have become Fly- ing Wolf's protectors, but instead, it was a Thunder Being that became his prin- cipal guardian, whose participation in the vision is merely inferred from the mention in the speech of the black cloud and the lightning. Evidently this Thunder Be- ing was not offended when Flying Wolf told his guides that he would rather go toward the clear sky than toward the black cloud. The MinsI say that when Flying Wolf recited his vision in the Big House cere- monies, he moved everyone, some even to tears. After he had finished, they say, a thunder-shower would almost always rise. He would become strangely excited when the dark clouds began to bank up on the horizon and spread themselves over the land. Stripping himself to the breech- cloth, he was ready to go out when the storm broke, for he would never stay beneath a roof at such a time. He loved to expose his body to the driving gusts of wind and rain; the appalling AND MONOGRAPHS 76 LENAPE roar was music to his ears; while the lighting, to the eyes of the frightened onlookers, seemed to play about his very body. He used to say that if he stayed indoors the lightning display would be so terrible that the others in the house could not endure it. No wonder they used to say of him, '' Piles' waL pewci'Ia- tciW "He is in league with the Thun- ders!" , or better, perhaps, ''The Thun- ders will protect him! " Within the memory of IVIinsi now living in Canada there were two members of the tribe who claimed the Sun spirit, Ki'zho (or Ki'zJwx) as their protector. One of these was known as "Old man" Half- moon, the other as "IMuncey John" Henry. Halfmoon, it is said, when he wished to appear as a warrior, would sometimes hold his bare hands up toward the flaming face of his guardian, then rub the palms down his cheeks. When he removed his hands, it was seen that his face, clean before, was now painted in bril- liant colors! "Surely," the people cried, "this man is in league with the Sun!" INDIAN NOTES I EARLY REFERENCES 77 That the idea of a tangible 'blessing' is found among the Minsi, as well as among the Unami, is shown in certain of their traditions. Historical References. — Brainerd. — Brainerd seems to have been about the first author to recognize in any degree the importance of the dream or vision in Lenape religious belief. He says:^^ "They give much heed to dreams, because they suppose that these invisible powers give them directions at such times about certain affairs, and sometimes inform them what animal they would choose to be worshipped in." Other remarks by Brainerd on the same general topic were quoted in the preceding chapter. Zeishergcr. — Zeisberger'*^ also devotes a paragraph to it, in which he says: "Almost all animals and the elements are looked upon as spirits, one exceeding the other in dignity and power. There is scarcely an Indian who does not believe that one or more of these spirits has not been particularly given him to assist him and make him prosper. This, they claim, has been made known to them in a dream, even as their religious belief and witchcraft has AND MONOGRAPHS 78 LENAPE been made known to them in a dream. One has, in a dream, received a serpent or a buffalo, another the sun or the moon, another an owl or some other bird, another a fish, some even ridiculously insignificant creatures such as ants. These are considered their spirits or Manittos. If an Indian has no Manitto to be his friend he considers himself forsaken, has nothing on which he may lean, has no hope of any assistance and is small in his own eyes. On the other hand those who have been thus favored possess a high and proud spirit." Loskiel. — Loskiel's account^ seems largely derived from the above. He re- marks : "The manittos are also considered as tutelar spirits. Every Indian has one or more, which he conceives to be peculiarly given to assist him and make him prosper. One has in a dream received the sun as his tutelar spirit, another the moon; a third, an owl; a fourth, a buffaloe; and so forth. An Indian is dispirited, and con- siders himself as forsaken by God, till he has received a tutelar spirit in a dream; But those who have been thus favored, are full of courage, and proud of their powerful ally." Ileckeivelder. — Heckewelder^^ devotes a whole chapter to the subject, under the head of "Initiation of Bovs," to which INDIAN NOTES EARLY REFERENCES 79 the reader is referred, as it is all of inter- est, but can not be reproduced here. I will merely quote portions of one para- graph, which will serve to show that this author found approximately similar ideas as had his predecessors, concepts w^hich still exist among the Lenape. "When a boy is to be thus initiated, he is put under an alternate course of physic and fasting . . . so that he sees, or fancies that he sees visions, and has extraordinary dreams. Then he has interviews with the Manitto or with spirits, who inform him of what he was before he was born, and what he will be after his death. His fate in this life is laid entirely open before him, the spirit tells him what is to be his future emploj'^ment, whether he will be a valiant warrior, a mighty hunter, a doctor, a conjuror or a prophet." Later in the chapter Heckewelder men- tions the fact that persons favored with such dreams considered themselves under the protection of the "celestial powers," and mentions the "strength, the power, and the courage" conveyed to them, but lays more stress on the prophetic side of these visions than on the actual AND MONOGRAPHS 80 LENAPE aid rendered, according to Lenape belief, by the supernatural guardians. Adams. — From Heckewelder's time to the present, I know of but one writer, besides myself, who describes, from his own observation, the Lenape belief in visions and guardian spirits. This is R. C. Adams,^* himself of Delaware blood, whose notes may be found in the volume on Indians of the United States Census Report for 1890 (p. 298 et seq.). He says: "It is believed by the Delawares that every one has a guardian spirit which comes in the form of some bird, animal, or other thing, at times in dreams, and tells them what to do and what will happen. The guardian spirit is sent from the Great Spirit." Having now considered the very foun- dation of Lenape religion, we may turn with better understanding, to their great Annual Ceremony. INDIAN NOTES CHAPTER V Unami Annual Ceremony the leader HE great Annual Ceremony of the Lenape now in Oklahoma was and is held when the leaves turn yellow in the fall of the year, usually, according to the "pale face" reckoning, some time be- tween the tenth and twentieth of October. It is not exactly a tribal afTair, although the whole tribe participates, but must be undertaken by some certain individual of the proper qualifications who takes the responsibility of "bringing in" the meet- ing and acting as a leader. The phratry to which this leader belongs determines the exact form of the ceremonies to be held ; for each totemic group has a ritual of its own, that of the Wolf, which is 81 AND MONOGRAPHS 82 LENAPE here related, differing in some particulars from the ceremonies as practised by the Turtle or Turkey people. In former times, it is said, when one phratry had finished its twelve days of ceremonies, another would enact theirs, followed by the third; but at present qualified leaders are so few that it seldom if ever happens that more than one of them feels able to accept such exacting duties in any one year. This leader it is who sends a messenger forth to notify the people what day the ceremonies are to commence and to in- vite them all to attend. Several days before the date the wagons begin to roll in and a white village of tents springs up about the gray walls of the old Big House, temple, or xi'ngwikan (pi. v), standing on the banks of Little Caney river, north of Dewey in northern Oklahoma, far from any human habita- tion. Built of rough logs, the Big House is now provided with a roof of hand-split shingles pierced by two great smoke- holes, as shown in the frontispiece and in INDIAN NOTES UNAMI CEREMONY 83 pi. V, VI, but in former days the roof was of bark. The length is about 40 ft. from east to west, with a, height at the eaves of about 6 ft., at the ridge 14 ft., and a width of 24.5 ft. Aside from cer- tain ingenuities of construc- tion which can not be dis- cussed here, its chief interest lies in the two large carvings of the human face, one facing east (fig. 6) and one west, which adorn the great cen- tral post supporting the ridge- pole. Similar carvings, but smaller, may be seen upon each of the six posts which support the logs forming the sides (fig. 7), and still smaller ones, one upon each of the four door-posts. All twelve faces are painted, the right side of each red, the left black. The building is used only for the Annual Ceremony. Fig. 6.— Central post of Ceremo- nial House, showing carved face. AND MONOGRAPHS 84 LENAPE OFFICERS The messenger sent to assemble the people is one of three male attendants chosen by the leader, and these three men appoint three women to serve also. To these six attendants, known as a'ckas, Fig. 7. — Side posts of Ceremonial House, showing carved faces. falls all the laborious work of the meeting. Although the duties are menial, it is considered quite an honor to be selected as a'ckas. The attendants camp on the north and south sides of the little open INDIAN NOTES I UNAMI CEREMONY 85 square just east of the Big House (pi. vii), an area where no one is allowed to pitch a tent. Other officers selected for the meeting are a speaker (usually at the time of the writer's visit, Chief Charley Elkhair), two singers, called Tale'guniik, "Cranes," whose duty it is to beat the dry deerskin drum and sing the necessary songs, and a chief hunter who is supposed to provide venison for the feast. PREPARATIONS Arrived at the Big House, the at- tendants begin at once to prepare the building for use after its year of idleness. The first act of the men is to make mortar of mud, in the old style, and stop the cracks between the logs of the house. Then they cut two forked saplings, and set them in the ground about ten feet apart, some distance in front of the Big House (see pi. vii) ; upon these is laid a pole, running east and west, to support the twenty-gallon kettle used in preparing hominy for the feast. After this they AND MONOGRAPHS 86 LENAPE gather about a cord of wood for the fires inside the Big House and the cooking fire outside. Then the first night, a fire pure and undefiled by the white man ^^B^ Fig. 8. — Ceremonial fire-drill used at the Annual Ceremony. (Length of shaft, 29.5 in.) and his matches, is made with a fire-drill (fig. 8). This is operated on the principal of a pump-drill, like the ceremonial fire- drills of the Iroquois. This fire, and INDIAN NOTES HARRINGTON LENAPE RELIGION AND CEREMONIES a b LENAPE MAN AND WOMAN OF OKLAHOMA IN CEREMONIAL COSTUME a, John Anderson (Witanaxkoxvv'e) ; b, Mrs Elkhair (Kicilunsonc'xkwe) /' LENAPE ANNUAL Native Painting: by i (lEMONY IN PROGRESS hest Spybuck. a Shawnee UNAMI CEREMONY 87 this only, may be used in the temple, and no one is permitted to take it outside for any purpose. CEREMONY COMMENCED Two of the attendants, a man and a woman, then build the two fires in the temple, so that there may be plenty of light, and sweep the floor with turkey- wings for brushes. The men attendants take turns so that one of them, at least, is always on guard outside the building. When the temple is clean, the fires are burning bright, and the a'ckas have called the people in and all are assembled, the chief arises and delivers a speech. chief's speech First he states the rules of the meeting, then he speaks along some such line as the following, which was dictated by Chief Elkhair, who frequently made these speeches: "We are thankful that so many of us are alive to meet together here once more, and that we are ready to hold our AND MONOGRAPHS 88 LENAPE ceremonies in good faith. Now we shall meet here twelve nights in succession to pray to Gicelemu^'kaong, who has di- rected us to worship in this way. And these twelve Misi'ng'^^ faces [carved on the posts of the house] are here to watch and to carry our prayers to Gicelemu^'- kaong in the highest heaven. The rea- son why we dance at this time is to raise our prayers to him. Our attendants here, three women and three men, have the task of keeping everything about our Temple in good order, and of trying to keep peace, if there is trouble. They must haul wood and build fires, cook and sweep out the Big House. "When they sweep, they must sweep both sides of the fire twelve times, which sweeps a road to Heaven, just as they say that it takes twelve years to reach it. Women in their menses must not enter this house. "When we come into this house of ours we are glad, and thankful that we are well, and for everything that makes us feel good which the Creator has placed INDIAN NOTES CHIEF'S SPEECH 89 here for our use. We come here to pray Him to have mercy on us for the year to come and to give us everything to make us happy; may we have good crops, and no dangerous storms, floods nor earth- quakes. We all realize what He has put before us all through life, and that He has given us a way to pray to Him and thank Him. We are thankful to the East because everyone feels good in the morning when they awake, and see the bright light coming from the East, and when the Sun goes down in the West we feel go'od and glad we are well; then we are thankful to the West. And we are thankful to the North, because when the cold winds come we are glad to have lived to see the leaves fall again; and to the South, for when the south wind blows and everything is coming up in the spring, we are glad to live to see the grass growing and everything green again. We thank the Thunders, for they are the mani'toumk that bring the rain, which the Creator has given them power to rule over. And we thank our mother, the AND MONOGRAPHS 90 LENAPE Earth, whom we claim as mother because the Earth carries us and everything we need. When we eat and drink and look around, we know it is Gicelcmu^'kaong that makes us feel good that way. He gives us the purest thoughts that can be had. We should pray to Him every morning. " Man has a spirit, and the body seems to be a coat for that spirit. That is why people should take care of their spirits, so as to reach Heaven and be admitted to the Creator's dwelling. We are given some length of time to live on earth, and then our spirits must go. When anyone's time comes to leave this earth, he should go to Gicelemu^'kaong, feeling good on the way. We all ought to pray to Him, to prepare ourselves for days to come so that we can be with Him after leaving the earth. "We must all put our thoughts to this meeting, so that Gicelemu^'kaong will look upon us and grant what we ask. You all come here to pra}-; you have a way to reach Him all through life. Do INDIAN NOTES CHIEF'S SPEECH 91 not think of evil; strive always to think of the good which He has given us. "When we reach that place, we shall not have to do anything or worry about anything, only live a happy life. We know there are many of our fathers who have left this earth and are now in this happy place in the Land of Spirits. When we arrive we shall see our fathers, mothers, children, and sisters there. And when we have prepared ourselves so that we can go to where our parents and children are, we feel happy. "Everything looks more beautiful there than here, everything looks new, and the waters and fruits and everything are lovely. " No sun shines there, but a light much brighter than the sun, the Creator makes it brighter by his power. All people who die here, young or old, will be of the same age there; and those who are in- jured, crippled, or made blind will look as good as the rest of them. It is nothing but the flesh that is injured: the spirit is as good as ever. That is the AND MONOGRAPHS 92 LENAPE reason that people are told to help always the cripples or the blind. Whatever you do for them will surely bring its reward. Whatever you do for anybody will bring you credit hereafter. Whenever we think the thoughts that Gicelemu^'kaong has given us, it will do us good. "This is all I can think of to say along this line. Now we will pass the Turtle around, and all that feel like worshiping may take it and perform their ceremonies." Some nights the speaker says more, sometimes less, just as he feels, but he always tries to tell it as he heard it from the old people who came before him. RECITAL OF VISIONS Now, as was stated, these meetings are "brought in" by individuals; that is a certain person, usually a man, undertakes to arrange for the meeting and to lead the ceremonies. This person must be one of those gifted by a vision or dream of power in their youth, and hence, accord- ing to Lenape belief, one in communica- tion with the supernatural world. INDIAN NOTES RECITAL OF VISIONS 93 When the people file into the Big House, the few that still have them dressed in their best Indian costumes carefully pre- served for such occasions (pi. i), the members of this leader's clan always take their seats on the north side, the other Fig. 9. — Rattle of land- tortoise shell, used by cele- brants at the Annual Ceremony. (Length, 4.2 in.) two clans in the west end and the south side. Men and women, however, do not mingle, but sit separately in the space allotted to their common clan. The diagram (pi. vii) shows the seating of the clans when the ceremony is AND MONOGRAPHS 94 LENAPE li A "brought in" by 1 ■ a member of the r ^„„. rP Wolf division. r ■ 1 1 After the chief's ^-^ ' ^ {■• ^ speech, the leader ' , iih . arises from his ' , ■ •^ ' place iust north i^^i^^^' ■ ^J^i i of the central p^ '■'. #5 ^ r. ;\ '.^ ^ post, and, rapidly i '■■( / shaking a rattle {taxo'xi coivuni'- < 1 ' -^■J ' i gun) made of a. "^ ;> f" box-tortoise shell i__^s=^ (fig. 9), recites his vision in a high ' :--^ T* I^SSstiSi 1' 1 / 1 f',^ ii monotone, word ^ by word. After " he utters each 1 hi ^ word, he pauses t,', I an instant to give ii L^ -^^ ^ the singers sitting \ at the rolled dry p,|UiS-iS-i '--^p^-'^ J r,; «-^.ji /\ Fig. 10.— Drum made Ky of dried deerskin used ^fei.^*^^ "^ at the Annual Cere- <^^^^^^^^ mony. (Length 38.2 in.) INDIA> I NOTES »iJ!l JaXcjj X5 d: ;« Mb V u. V > (V Sf «0 fl c 3 II O > IC 1- t 4- — «■ a. 5 ID:! QC w ._ -1 4, 0- O O ^ E < c M? ^ s S •J C (y O o »- uaiuoM / «XVWHd 3TJ.«n X RECITAL OF VISIONS 95 deerskin called poivuni'gun which serves as a drum (fig. lo), ample time to repeat the same word in the same tone, which produces an extraordinary effect. When he finishes, the drummers beat rapidly on the dry hide, repeating " Ho-o-of a number of times. Then the celebrant repeats a verse of his song in the same way, and the drummers, having learned the words, sing them to a dance tune, beating the drum in slower time. After dancing awhile, the celebrator whoops, and they stop; then another similar verse, if not the same, is recited and then sung, When the leader dances, he circles about the two fires contra-clockwise, and those who wish may join in the dance and follow him (pi. vi). His dance finished, the leader passes the turtleshell to the next man who has been blessed with a vision. This one has the privilege of singing his vision if he wishes; if not, it is handed to the next "dreamer." After a celebrant has taken his seat, it is customary for those AND MONOGRAPHS 96 LENAPE who desire it to smoke until the next man is ready to commence. At this time also it is considered proper for the people to enter or leave the Big House, which is not permitted while the actual ceremony is in progress. When the turtle rattle has thus made the round of the building and gets back to its starting point, the meeting is brought to a close. This is usually along toward morning, the exact time of course being dependent on the number who have sung their visions, and on the length of the inter- missions. CONCLUSION OF RITES Now, when the man who started the ceremonies begins to dance, that is a signal for two of the w^omen a'ckas, or attendants, to go out and pound corn for hominy or meal, and two of their men colleagues cook it in the kettle hanging on the pole, so that it is ready when the turtle has made its rounds and the meet- ing is about to close. Then the repast of hominy or corn mush called sd' pan is INDIAN NOTES THE HUNTERS 97 distributed, and the speaker says, "We will now pray twelve times," so twelve times they cry "//o-o-o/" as a prayer. Then they feast, using musselshells from the river as spoons, and finally the speaker dismisses them with tbe words, "This is all for tonight; tomorrow night we will meet again." DEPARTURE OF THE HUNTERS When the next night arrives, approxi- mately the same performance is repeated ; and the same the next, with little of interest occurring during the day; but on the fourth morning, the leader who has selected a man for chief hunter, gives him a yard of wampum as pay. This master of the hunt then selects as many assistants as he wants, and he and his crew all gather in the Big House, where they are served about noon with a feast prepared for the occasion by the women of the camp, and the attendants tie sacks of the food to the hunters' saddles. When they have finished eating, they AND MONOGRAPHS 98 LENAPE arrange themselves in a row, each hunter standing on his left foot and barely touching the ground with the toes of his right, an action whose meaning I have not yet been able to determine. Then the speaker rises and talks to them, and the Misi'ng'"'^ who has been seen about the camp from time to time, is in the Big House listening to his words. "When you hunt," says the speaker, "think of nothing but luck to kill deer." As he speaks he goes to the west fire and throws into it, six times, an offering of native tobacco; then to the east fire, where he sacrifices six more pinches of the sacred herb — twelve in all. While sacrificing tobacco, he prays to the Misi'ng^^ to drive the deer up, so that the hunters can kill them. As he drops the last tobacco into the flames, he says, "If you kill a deer right away, bring it in tonight; if not, bring in all you kill day after tomorrow." What tobacco is left is given to the chief hunter with the words, "When you camp tonight, burn this and ask Misinghali'kiin INDIAN NOTES THE HUNTERS 99 to let you kill deer." The reader will remember that Misinghali'kun, in whose image the Misi'ng^^ is carved, is sup- posed to have control over the deer, and in fact over all wild animals. All the hunters that are in the habit of chewing tobacco are now given some for this purpose. When they file out and mount their horses, the Misi'ng^'^ follows them and sees them off. After the hunters have disappeared, the people call the Misi'ng^^ back into the Big House and coax him to dance, while two men volunteer to sing for him. PRAYER FOR THE HUNTERS The following evening six men are ap- pointed and given a yard of wampum to divide among them, to go out close to the forked game-pole east of the Big House, intended for the carcasses of the deer, and "pray" there twelve times. The meaning of this, of course, is that they sound the prayer word "//o-o-o.'" which is evidently to help the hunters. This night also a yard of wampum is unstrung AND MONOGRAPHS 100 LENAPE and scattered on the ground just west of the east fire, and this the attendants must pick up. crying "//o-o-o/" as they do so. For doing this, which is called "picking berries," they are supposed to keep what wampum they pick up. RETURN OF THE HUNTERS If the hunters are lucky and kill a deer the first day, they send one man back with it. As he approaches he fires a gun as a signal of his coming, at which the singers run into the Big House and begin to sing and beat the drum. Then every- one is happy. In any case the hunters all return on the third day. If they have killed deer, they shoot their guns; if not, they come in very quietly. When the shots are heard, the singers hasten to their places, and, beating the drum, sing a song that is used only on such occasions. Then when the hunters arrive, they feast, and their leader announces the names of those lucky enough to kill a deer. The car- casses are skinned and hung on the deer INDIAN NOTES NEW FIRE 101 pole (shown in frontispiece), east of the Big House, and are used in the feasts at the close of every night's meeting until the gathering disbands. NEW FIRE Every night the usual program is re- peated until the ninth. On this night a new fire is kindled with the sacred pump- drill called tii'^da'i ivdhe'^'ji mam'towilk or "Fire maker of the IVIani'tos" (fig. 8), and the ashes of the old are carried out through the west door of the Big House, which is used only for this purpose (among the Unami), and is usually kept closed. The new fire seems to symbolize a fresh start in all the affairs of life. USE OF CARVED DRUMSTICKS Also on the ninth night, before the singing begins, they bring out the two ancient drumsticks {pa ku^di'gmi), carved with tiny human heads, one male and one female (fig. ii), to use in place of the cruder sticks used before, which are marked only with a rude cross (fig. 12, a). AND MONOGRAPHS 102 LENAPE I M 12 Fig. II. — Sacred drumsticks, used at the Annual Ceremony in Oklahoma. (Length of a, 18.6 in.) Fig. 12. — a. Plain drumstick used at the Annual Ceremony; b, Prayerstick. (Length of b, 18.9 in.) INDIAN NOTES CARVED DRUMSTICKS 103 At this time, also, twelve prayersticks {maHehi'gun) are distributed — six plain and six striped ones (fig. 12, h) — by two of the male attendants, each with six, one man starting from each end of the Big House and proceeding in a trot to distribute the sticks while the drum is beaten, and the people, holding up their hands, cry the prayer word ''Ho-0-0!'' Both drumsticks and prayersticks are used every night from this time on. If t so happens that the plain sticks do not fall opposite each other (or on oppo- site sides of the house), they must all be picked up again and redistributed. After this, those who have received a stick raise that instead of their hand, when they repeat the prayer word " IIo-o-o!'' and carry it when they dance. TURTLE RATTLES At this time, too, all who own turtle rattles such as are used in singing the visions (fig. 9), are requested to bring them in to the meeting, when they are placed in a row on the north side, in AND MONOGRAPHS 104 LENAPE front of the man who, as the Indians phrase it, "brought on the meeting." The backs of the turtleshells are all measured with strings of wampum, which are cut off in lengths corresponding with the lengths of the backs. Then the owners are called to get their turtles and wampum, which is supposed to be their pay for bringing them to the meeting. As each takes up his turtle, he shakes it, and if it does not sound well, then the people laugh, and the owner, abashed, takes his property out of sight as soon as possible. PHRATRY PRAYERS Then they call up six men, two from each of the three phratries — Turtle, Turkey, and Wolf. Each goes outside and cries the prayer word "Ho-o-o!'' twelve times, holding up his left hand. When the first one returns, he is given one yard of wampum, and divides it with the other five. This is done each night until the end. INDIAN NOTES WOMEN'S NIGHT WOMEN S NIGHT The twelfth night is reserved for the women to relate their visions; but before they begin, the speaker orders the at- tendants .to burn cedar-leaves in the two fires, and the people are supposed to inhale the smoke and purify themselves. Then two women are ordered to take, one a little bark dish {a^'sipta' gun) of red paint (fig. 13), the other a similar FiG. 13. — Paint-dish of bark, used at the Annual Ceremony. (Length, 2.2 in.) vessel of grease, and the two start from the door on the north side of the Temple and go to each person present. One dips her fingers in the paint and touches the color to the person's left cheek, while her companion similarly annoints the person's head with a little of the grease. This done, two men attendants take the bark vessels and paint and grease in the 105 AND MONOGRAPHS 106 LENAPE same way the twelve Misi'ng^'^ faces carved upon the posts of the building, also the drumsticks, the prayersticks, the deerskin drum, and the turtles. A variant has it that both bark vessels con- tain paint, the customs differing according to phratry. Each woman who takes part on this night receives a share of the venison, if there is any, — the biggest and fattest buck the hunters kill, — and the attend- ants cook it for them at the fire outside. CONCLUSION OF CEREMONY Next morning the men resume the ceremony and continue until the sun is high. Two men are then appointed to close the meeting, for which each receives one yard of wampum. Their duty is to sing twelve times while the people dance about the central post, the women in a circle next to the post, the men in another circle outside that of the women. These two singers stop dancing in front of where the chief is sitting, and announce, "We will now pray twelve times." They INDIAN NOTES PAYMENT OF ATTENDANTS 107 go back to their seats and cry " IIo-o-o!'' twelve times. Then the attendants serve the last feast. Two women then go around with w^ampum in a wooden bowl, giving everyone two or three beads. PAYMENT OF ATTENDANTS Then the attendants, three men and three women, stand in a row and receive six yards of wampum on one string, which they hold in their hands, the first in the row holding the end of the string, which stretches along from one to the other. Then the chief says: "We thank you attendants of this meeting for your kindness in sweeping our Temple for these twelve nights, and the attention and care >'ou have given. We have heard our old parents say that, if you sweep this Meeting House twelve dif- ferent times, you will sweep up to where our great Father is, as he is up in the twelfth Heaven above the earth." The attendants then circle about the fires and go out to the cooking fireplace, where they divide the wampum, taking AND MONOGRAPHS 108 LENAPE a yard apiece. At last, when the shadow of a person is nearly under him, that is, about noon, the speaker or chief arises, and says, "All of us kinfolk must now go out and end our meeting, which has been going on for twelve days and nights." Thereupon they all file out — men, women, and children — and form a row extending north and south, facing east, just east of the Big House, the hunters taking with them the skins of the deer they killed. FINALE Here they all pray, or rather cry the prayer word "Ho-o-o!'' six times stand- ing, holding up one hand, and six times kneeling, holding up the other hand. The meeting is then ended. This is shown in the frontispiece. The deer- skins are given to poor old people, who need them to make moccasins. One informant stated that instead of crying ^'llo-o-o" twelve times in closing the meeting, it was customary to use this word onl\' ten times, and then cry "lla-a-a'' twice, completing the sacred number twelve; INDIAN NOTES FINAL PRAYER 109 but such discrepancies are probably due to the variation of ritual among the three phratries before mentioned, the Turkey, the Turtle, and the Wolf. This kind of prayer was noticed by Zeisberger'*^ as early as 1779, for he writes: "At a third kind of feast ten or more tanned deer-skins are given to as many old men or women, who wrap themselves in them and stand before the house with their faces turned toward the east, praying God with a loud voice to reward their benefactors. They turn toward the east because they believe that God dwells beyond the rising of the sun. At the same time much wampum is given away. This is thrown on the ground and the young people scramble for it. Afterward it is ascertained who secured the most. This feast is called 'ngammnin, the mean- ing of which they themselves are unable to give." The suspicion that Zeisberger mistook the conclusion of the Annual Ceremony for a separate rite is strengthened by the fact that he gives its name as "'ngam- mnin,'' which seems to be a form of Ga'- muing, the modern Lenape name for their Annual Ceremony. AND MONOGRAPHS 110 LENAPE PAYMENT OF OFFICERS All the officers of the meeting receive pay in wampum for their services, except, of course, the leader — the man who has caused the meeting to be held. The speaker receives a yard for every night of the meeting; the drummers get a yard between them each night; there are also the payments to the attendants, hunters, and others, already mentioned. The attendants have other sources of profit, too, for they serve meals three times a day in the Big House to the leader of the meeting and all his near relatives, also to the speaker and the drummers. When they have finished feasting, the leader calls the attendants to come and get their dishes and pans. Each has a cup in which he brings cofTee, and the leader puts twenty-five wampum beads in each cup for every meal. Moreover, when any one in the outside camps is hungry, he may go to an a'ckas and obtain a meal for twenty-five wampum beads. The attendants have a table INDIAN NOTES PAYMENT OF OFFICERS 111 near the tent of one of the woman a'ckas, and here they eat. VALUATION OF WAMPUM For ceremonial purposes the wampum (white) is held at one cent a bead, one hundred to the dollar. Before the meet- ing the people give a yard or so apiece, if they are able, to show their appreciation and to be prayed for, or subscribe money for its purchase and for the other things needed at the meeting. The wampum is afterward redeemed at the same rate and is kept to use again. INDIAN COMMENTS ON THE CEREMONY Some explanations and remarks con- cerning the annual ceremony, as furnished by the Indians themselves, may prove of interest here. Julius Fouts (or Fox), the interpreter, remarks: "When the Delawares complete this meeting, then they claim they have worshiped everything on this earth. God gave the Powers Above authority to AND MONOGRAPHS 112 LENAPE go around and give all the tribes some way to worship. They say these things were as if carried in a bundle, and when they come to the Delawares, last of all, there was a lot left in the bundle and they got it all — that is why the Delawares have so many different things to do in their meetings." In explanation of the prayer word IIo-o-o, he said, "Did you ever hear that noise out in the woods, in the fall of the year? ' IIo-o-o,' it says. What is it? It is the noise of the wind blowing in the trees. When the Delawares pray in the Big House, they raise their voices and cry ' IIo-o-o' to God, and the Misi'ng^^'^ hears it and understands, for he is of the same nature as a tree, and there are twelve Misi'ng^'^ carved in the Big House who will carry the prayers to the twelfth Heaven. The Indians call the Alisi'ng'*^^ 'Grandfather,' because the trees were here before the Indians. The Big House is going out of use now, because only the old people have had gifts or visions of power to sing about. The children of INDIAN NOTES INDIAN COMMENTS 113 today are not pi'lsu"^, or pure; they are reared like the whites, and the Powers Above do not speak to them any more." Chief Charley Elkhair, or Elkire, who frequently served as speaker in the Big House, said: "The Delaware meeting helps every- body in the world, for they pray for good crops and everything good, even wild fruits. About ten years ago the people thought they would give up holding these meetings, and the following year they had high winds and big rains, and every- one was frightened. Then grasshoppers came in swarms, but they came in the fall a little too late to get all the crops. So the people held a council and talked about the Big House again. They finally decided to resume it, before any more bad luck came; so they began the cere- monies again in the fall. "Then it seemed as if all the trouble stopped. Of late there has been talk of again giving up the meeting, but if we do give it up we are likely to have a tornado or maybe dry weather to ruin the crops. AND MONOGRAPHS 114 LENAPE "Once the Delawares owned a great deal of land, but that is nearly all gone now, and the people seem to have no power to do anything. When God looks down from Heaven, he sees but very few Delaware people, and the reason for this is that they cannot follow the Meeting House ceremonies now. When I was a little boy, I heard my people say that this thing would happen just as it is happening now. You see, the young people raised during the last thirty years do not believe in the old ways. We are having good times yet, but we don't know when we shall catch it. If anything happens to us, and once really begins, we can not stop it — it will be too late. Even if they take up the meeting again — they can not do right, even when the ceremonies are going on. "They can not accomplish anything in the Big House; they can not raise it up, because there are a lot of young folks who do not even try to do what the speaker tells them, for they do not believe in it. INDIAN NOTES PENN'S ACCOUNT 115 "The people could get along fine, if they followed the rules of the meeting— not only the Delawares, but the other people round about. For when the Dela- ware prays, he prays for things that will benefit everybody; he prays for the chil- dren as well as for himself; he prays for future time. But if anything comes to destroy the world, it will be too late to think of starting the Big House then." Pcnn's Account.— WWWd^m Penn seems to have been the first to attempt a descrip- tion of Lenape rites, for he wrote in 1683, in the same letter we have quoted before: " Their Worship consists of two parts, sacri- fice and Cantico. Their sacrifice is their first fruits. . . . The other part ot their worship is by Cantico, performed by round dances, some- times words, sometimes songs, then shouts, two being in the middle that begin, and by singing and drumming on a board direct the chorus. . . . They are said to lay their altar on twelve stones." In this brief account should be noted the presence of tivo drummers; the fact that they did not use a drum, but a " board " which was probably, if Penn had taken the AND MONOGRAPHS 116 LENAPE trouble to look more closely, a dried hide; the word cantico which resembles the modern Lenape words for ' dance " — ki'nikd among the Unami and ki'ntika among the Minsi; and finally the use of the sacred number twelve. Zeisberger' s Account. — The earliest de- tailed account, however, of the great Lenape ceremonies is given by Zeisber- ger,"*® who, writing about 1779, says: "Worship and sacrifices have obtained among them from the earliest times, being usages handed down from their ancestors. Though in the detail of ceremony there has been change, as the Indians are more divided now than at that time, worship and sacrifice have continued as practiced in the early days, for the Indians believe that they would draw all manner of disease and misfortune upon themselves if they omitted to observe the ancestral rites. "In the matter of sacrifice, relationship, even though distant, is of significance, legitimate or illegitimate relationship being regarded without distinction. A sacrifice is offered by a family, with its entire relationship, once in two years. Others, even the inhabitants of other towns, are invited. Such sacrifices are commonly held in autumn, rarely in winter. As their connections are large, each Indian will have opportunity to INDIAN NOTES ZEISBERGER 117 attend more than one family sacrifice a year. The head of the family knows tlie time and he must provide for everything. When the head of such a family is converted, he gets into diffi- culty because his friends will not give him peace until he has designated some one to take his place in the arrangement of sacrificial feasts. " Preparations for such a sacrificial feast extend through several days. The requisite number of deer and bears is calculated and the young people are sent into the woods to procure them together with the leader whose care it is to see that everything needful is provided. These hunters do not return until they have secured the amount of booty counted upon. On their return they fire a volley when near the town, march in in solemn procession and deposit the flesh in the house of sacrifice. Meantime the house has been cleared and prepared. The women have prepared fire-wood and brought in long dry reed grass, which has been strewn the entire length of the house, on both sides, for the guests to sit upon. Such a feast may continue for three or four nights, the separate sessions beginning in the afternoon and lasting until the next morning. Great kettles full of meat are boiled and bread is baked. These are served to the guests by four servants especially appointed for this service. The rule is that whatever is thus brought as a sacrifice must be eaten altogether and nothing left. A small quantity of melted fat only is AND MONOGRAPHS 118 LENAPE poured into the fire. The bones are burnt, so that the dogs may not get any of them. After the meal the men and women dance, every rule of decency being observed. It is not a dance for pleasure or exercise, as is the ordinary dance engaged in by the Indians. One singer only performs during the dance, walking up and down, rattling a small tortoise shell filled with pebbles. He sings of the dreams the Indians have had, naming all the animals, elements and plants they hold to be spirits. None of the spirits of things that are useful to the Indians may be omitted. By worshipping all the spirits named they consider themselves to be worshipping God, who has revealed his will to them in dreams. When the first singer has finished he is followed by another. Between dances the guests may stop to eat again. There are four or five kinds of feasts, the ceremonies of which differ much from one another. "At these feasts there are never less than four servants, to each of whom a fathom of wampum is given that they may care for all necessary things. During the three or four days they have enough to do by day and by night. They have leave, also, to secure the best of provisions, such as sugar, bilberries, molasses, eggs, butter and to sell these things at a profit to guests and spectators." Adams' Account. — The best and, in fact, the only late account previous to his INDIAN NOTES I ADAMS' ACCOUNT 119 own first article"^^ the writer has seen of the Annual Ceremony among the Lenape in Oklahoma, is that written by Adams, *^ which reads as follows: "The peculiar steps which they use in this dance have caused the name 'stomp' or 'stamp' to .be appHed to it. "In regard to the stomp dances of our people, we have several kinds of dances; the most important one is the 'worship dance' which is carried on in a large building called a temple, which is rectangular and ranges from 60 to 80 feet long, from 30 to 40 feet wide, and is about 10 feet high. It is built of wood with 2 doors. The main entrance is at the eastern door, and it has only a dirt floor. "On each post is carved a human face. On the center post or one in the center of the building four faces are carved; each face is painted one- half red and one-half black. All the people enter at the east and go out the same way. When they come in they pass to the right of the fire, and each of the three clans of the Delawares take seats next to the wall, the Turtle clan on the south, the Turkey on the west, and the Wolf on the north. In no case can any one pass between the center post and east door, but must go around the center post, even to go to the north side of the temple. "This dance is held once each year, in the fall. AND MONOGRAPHS 120 LENAPE and generally in October, in the full moon, and lasts not less than 12 days for each part. The tribe is divided into three clans, and each clan has to go through the same part, so the dance is sometimes 36 days long, but sometimes the second and third clans do not dance more than 6 days each. "The Turtle clan usually lead or begin the dance. A tortoise shell, dried and beautifully polished and containing several small pebbles, is placed in the southeast corner near the door in front of the first person. If he has anything to say he takes the shell and rattles it, and an answer comes from the south side of the temple from the singers, who strike on a dried deer's hide: then the party who has the tortoise shell makes an address or talk to the people, and thanks the Great Spirit for blessings, and then proceeds to dance, going to the right and around the fire, followed by all who wish to take part, and finally coming to the center post he stops there; then all the dancers shake hands and return to their seats. Then the shell is passed to the next person, who dances or passes it on, as he chooses. "On the third day of the dance all men, both married and single, are required to keep out of the company of women for 3 days at least. They have a doorkeeper, a leader, and 2 or 3 parties who sweep the ground floor with turkey wings, and who also serve as deacons. The INDIAN NOTES ADAMS' ACCOUNT 121 ashes from the fire are always taken out at the west door, and the dirt is always swept in the fire. In front of the east door outside is a high pole on which venison hangs. It is a feast dance and the deacons distribute food among the people. The officers and waiters are paid in wampum for their services. " In no case is a dog allowed to enter the temple, and no one is allowed to laugh inside it, or in any way be rude. Each person is allowed to speak and tell his dream or dreams or to give advice. It is believed by the Delawares that every one has a guardian spirit which comes in the form of some bird, animal, or other thing, at times in dreams, and tells them what to do and what will happen. The guardian spirit is sent from the Great Spirit. "Traditions say that lo years before white men came to this coimtry (America) a young man told his dream in the temple. This was on the Atlantic coast. He saw coming across the great waters a large canoe with pinions (wings) and con- taining strange people, and that in lo years they would in fact come. He told this dream and predicted the arrival of the white men each year until they came and were seen by his people. Many of our people still keep up this dance, but the temple is not so large as it used to be, and the attendance now is not more than lOO persons. Any Indian of any tribe can also take part in the dance, but no white man can. AND MONOGRAPHS 122 LENAPE "VV'litii llic (laiKf is over all (lie |tt oplc k<> <»iit and stand in a siiiKlf line Iroiii tasl (o west witli lliiir laces to Lin- south. I luii tlic>' kuct-l down and pray, and then yo hoiuf. WV do not know the orijiin of the worship danee, but the old Indians claim that the Great Spirit came mans >'ears aj^o and inntructed it and also gave I litin I lie wampum." Ill h|»il((»l Mxcr.il inaccuracies, such as llic slatciiiciil iIm! (lie |H(»|.lc la( (• south (instead of easl) while |»ia\i!iK aller the ceremoin', this a((l iiilcicst, especially' the tradilion (oiu ci niny^ I he prophecy of the i-omiiiL; of I he w Idles. Anoiiii.k I'okm of Tiiii Annual (d'Ui;- MONV 1 1 appears ihal in former \cars there was, in addition lo I he rile jnsl described, aiKdlid loini of llic Anniial ( "erenion>' pia( li:.cd l»\ I lie I (iiapc, In loic their renioN'al to wlial ir. now ()klalioiiia Iroin Kansas, wheic the Led man to "hrin^ in" stall .1 meeliiiK was John Sarcoxie, now dead. INDIAN NOTICS SECOND FORM 123 The ceremony, which was called Mux- hatoL'zing, seems, from the accounts given the writer by his informants, to have taken place in a similar building, and to have been similar in ritual to that just described, except that it was held for only eight days instead of twelve, and that, after the return of the hunters the skin of one of the deer they had brought in was stuffed with grass and stood up by the central post of the Big House, antlers and all, while about its neck hung a string of wampum — perhaps as a pro- pitiatory offering. Moreover on the morning of the last day of the ceremony a large sweathouse was built and stones heated; then about noon the men who had been reciting their visions went into it, each taking one of the hot stones with him. This privilege was not confined to the actual celebrants however, for every one blessed by a guardian spirit even if they had not sung their visions in the meeting, was entitled to carry in a stone and join them. The entrance was then closed and AND MONOGRAPHS 124 LENAPE water poured upon the stones; and while the steam rose and the sweat house grew hotter and hotter tlie i)erspiring oceu- {■)ants i)ra\('d to their guardian spirits and recited tluir \ isious. These finished, with a shout of "There go our prayers to Those Above," tlie cover was suddenly snateiied from the sweat house so that the steam it had contained rose in a puff. If the steam cloud went straight up into the air it was thought that the prayers would he he;ird and answered, and that all was well, hut if it broke and spread out th(> peoi)le felt that something had gone wrong, and that their prayers were of no avail. In endeavoring to exjilain the presence of such xarialions of the Annual Cere- mony, it should be re inend)ered that the Lenape now in Oklahoma whom the writer has called for con\enience "Un- ami," ari> not rcall\- j)ure descendants of this tril)c. but probably have a large proportion of the blood of the Unala^'tko or Unalachtigo, whose dialect, according to Ileckewelder, was wry similar, and a INDIAN NOTES SECOND FORM 125 smaller proportion of Minsi and even Nanticoke blood. Perhaps then the first form of Annual Ceremony described may have originally been purely Unami, and the second Unalachtigo, or Minsi, or vice versa; but later, when the remnants of these tribes became amalgamated their mixed descendants inherited both forms. The second form seems to be a variant of the rite mentioned by Zeisberger'*^ who describes it as follows: "A fifth kind of festival is held in honor of fire which the Indians regard as being their grand- father, and call Machliizin, meaning 'to perspire.' A sweating-oven is built in the midst of the house of sacrifice, consisting of twelve poles each of a different species of wood. These twelve poles represent twelve Manillas, some of these being creatures, others plants. These they run into the ground, tie together at the top, bending them toward each other; these are covered entirely with blankets, joined closely together, each person being very ready to lend his blanket, so that the whole appears like a baker's oven, high enough nearly to admit a man standing upright. After the meal of sacrifice, fire is made at the entrance of the oven and twelve large stones, about the size of human heads, are heated and placed in the oven. Then twelve Indians creep AND MONOGRAPHS 126 LENAPE into it and remain there as long as they can bear the heat. While they are inside twelve pipes full of tobacco are thrown, one after another, upon the hot stones, which occasions a smoke almost powerful enough to suffocate those con- fined inside. Some one may also walk around the stones singing and offering tobacco, for tobacco is offered to fire. Usually, when the twelve men emerge from the oven, they fall down in a swoon. During this feast a whole buck-skin with the head and antlers is raised upon a pole, head and antlers resting on the pole, before which the Indians sing and pray. They deny that they pay any adoration to the buck, declaring that God alone is worshipped through this medium and is so worshipped at his will." That this is really the same ceremony is shown not only by the details as related but by the native name of the rite, the Machtiizin of Zeisberger corre- sponding with the MuxhatoL'zing of the present writer. INDIAN NOTES CHAPTER VI MiNsi Big House Ceremonies HE following account of the great ceremonies of the Minsi, which correspond to the an- nual ceremony of the Unami, was obtained from Chief James Wolf, now deceased, and his nephew, Chief Nellis Timothy. MYTH OF ORIGIN At first, it appears, the Indians did not know how to worship, so Ke^anito'- wet, the Great Mani'to or God, now called Pa^'tumawas, came down and told them what to do. After following his instruc- tions, they watched him when he ascended. He carried twelve sumach sticks in his hand, and they could see them shine far up in the air. Every now and then he dropped one, and when he 127 AND MONOGRAPHS 128 LENAPE dropped the twelfth he disappeared, while they heard the heavens crack like thunder behind him as he went in. After this the Lenape began to hold these meet- ings according to the instructions he had given them. NUMBER OF CEREMONIES There were two of these ceremonies every year, both held in the Minsi Big House (W'^a'tekan), which was quite similar to that of the Unami. One of these, performed about June when the wild strawberries were ripe, lasted only a single night; the other, early in winter, covered twelve days and nights. This latter corresponds to the Annual Cere- mony of the Unami. At the June ceremony fresh straw- berries were made into a drink for the people, which reminds one of the Iroquois Strawberry Dance, or Dance of First Fruits, as it is sometimes called. Straw- berries were dried at this time to make a drink for the Winter Ceremony. INDIAN NOTES MINSI CEREMONIES 129 .ARRANGEMENT OF THE BIG HOUSE Like the Uiiami Big House, that of the Minsi had a large central post bearing carved faces; but, unlike that of the Unami, there was a second short post, Fig. 14.— Drum of dried deerskin. Minsi type. E. T. Tefft collection, .\merican Museum of Natural History. (Length 16.7 in.) near the central one, upon which was hung, for each ceremony, a raw fresh deerskin with the head and horns at the AND MONOGRAPHS 130 LENAPE I Fig. stick. 15.— a. E. T. top. This feature, however, corresponds with the second form of the Annual Ceremony noted among the Lenape in Oldahoma and also recorded by Zeisberger in Pennsyhania, Near this central post the singers sat, and beat with four carved sticks upon a dry deerhide folded into a square, in lieu of a drum (fig. 14), differing from the Unami form, which is a rolled dry deerskin upon which are tied several slats of wood (fig. 8). The drumsticks are flat, re- sembling those of the Unami, as each bears a face carved upon one side, but differ from them in the form of the forked end, and in width. Some, it is said, rei)resented women, the breasts being indicated as Drumstick, Minsi type ; b, Prayer- Tefft collection, American Museum of Natural History. (Length of a, 19 in.) INDIAN NOTES THE BIG HOUSE 131 among the Unami, but this feature does not appear in the set collected by the writer at Grand River reserve (fig. I5,a), which the Indians said were representative of the Minsi type. There were two poles laid along on each side from end to end of the Big House to divide the dancing place in the center from the sitting places on the side, which were covered with a special kind of leaves. Along these poles twelve little sumach sticks (fig. 15, b), peeled and painted, were laid for twelve people to hold in their hands, and tap on the poles in time to the music. There were also provided a turtle rattle, which was placed at the foot of the central pole; a fire-drill which Nellis Timothy thinks was worked on the "pump-drill" prin- ciple, like that of the Unami, and a lot of entirely new and unused bowls and spoons of bark. Unlike the Unami custom, both doors of the Big House were used, the people always going in at the east door and coming out at the west, and here also (like the Unami) the ashes AND MONOGRAPHS 132 LENAPE were carried out. "The Sun and every- thing else goes toward the west," say the Minsi, in explanation, "even the dead when they die." PRELIMINARIES The first act remembered by the infor- mants preparatory to holding a meeting was to send to each man in the tribe who had been blessed by a "vision of power," a little stick which represented an invitation to the ceremony, the time of which the messenger gave out, before which date the people leaving their scattered homes gathered and camped about the Big House. Meanwhile hun- ters were sent out, appointed before, not during the meeting as among the Unami, to bring in for the Winter Ceremony, if possible, exactly twelve deer, which were cooked by four young men who served as attendants in a small separate house, built for the purpose. Fire. — The fire was made with a fire- drill by a group of old men for use in the Big House, but, as among the Unami, INDIAN NOTES CHIEF'S SPEECH 133 none of it could be taken outside during the ceremony. Purification. — When the two fires had been built, but before the crowd had gathered, the house was purified by the smoke of hemlock boughs thrown on the flames, and by sweeping the floor with turkey-wing fans, which cleared away both dirt and evil influences. OPENING OF THE CEREMONY Chiefs Speech. — The next step was for the attendants to call in all the people from their camps except the women in their menses who were not allowed to enter. When all were seated, the speaker rose and addressed those assembled in terms like the following: "We are now gathered here, our house is purified and clean, and Pa^'tiimawas is with us, ready to hear our worship. We must thank Him for all the things that we enjoy, for He made them every one." Then he proceeded to tell the people not to drink liquor, nor to do anything wrong in the Big House or in AND MONOGRAPHS 134 LENAPE • the camp about it, and advised them to be always honest and kind and hospitable. He held virtue as something to be fol- lowed, at the same time condemning evil, every vice that he could think of being mentioned. The chief then gave thanks for every- thing he could remember, from the heavenly bodies to the animals, trees, and herbs of the earth, not forgetting corn, beans, and squashes; and prayer for successful hunting and good health for all the people. At the summer meeting he prayed for good crops also. When he had finished, bear's fat was thrown on the two fires, and the smoke rose and filled the place with its odor. CEREMONIAL DRINK At this point it was customary to pass around a vessel of drink made of crushed wild strawberries, from which each person present swallowed about a spoonful, a drink made at the Summer Ceremony of fresh fruit, but in winter necessarily of berries dried for the purpose. INDIAN NOTES RECITAL OF VISIONS 135 RECITAL OF VISIONS The first man to relate his vision (my informant did not remember whether he was the one who "brought in" the meeting or not) took up the turtle rattle from its place at the foot of the post and began to shake it rapidly, while the sing- ers struck the drum of dry hide. He then recited the story of his vision of power, still keeping the rattle shaking, following this with his dance song, at the same time dancing and rattling the turtle-shell. Any one who wished to dance was sup- posed to give wampum to the vision-teller for the privilege. Some who were well off would give him an entire string, others merely a few beads. These the vision-teller would take, when he had quite a handful, to two officers who sat in a corner of the building, whose duty it was to count the wampum, after which it was kept by the chief or leader. Sometimes if a poor person who had no wampum wished to dance, they would give him some to pay the vision-teller. AND MONOGRAPHS 136 LENAPE A translated example of a IMinsi vision chant and dance song has already been given. When the dream-teller finished the first \erse of his dance song, he exclaimed, '' E-ye-hc-ye-e'/' whereupon the singers took up the strain and sang the verse several times, for the benefit of those who wished to dance, omit- ting, however, the final exclamation, but those who had bought the pri\ilege rose and danced where they stood, in- stead of circling around, as among the Unami. Each " set " ended with a whoop, ' ' kwi! ' ' , When the vision-teller finished dancing, he went around the house and shook hands with everyone; then the turtle rattle was passed to another man who had been blessed with a vision, and so on, until all those qualified, who wished to recite their visions, had done so. OTHER FEATURES The Prayer Cry. — From time to time during the night the prayer cry " IIo-o- of' was repeated twelve times, and the INDIAN NOTES PRAYER-CRY 137 twelfth cry, they say, was heard by the Great Mani'to. Feast. — The people were accustomed to eat a light supper before going into the meeting; then about midnight the four attendants carried around baskets with boiled meat and corn bread, and in the morning, before leaving the Big House, a regular feast of venison was served in new bark bowls and eaten with new bark spoons especially made for the purpose. Final Address. — Before the meeting closed, the speaker again addressed the people, telling them to do right, and prayed that the hunters about to leave for the winter hunt might be success- ful, and that all might live to meet again. CONCLUSION OF RITES In the morning after the ceremonies in the Big House were finished, the people filed out through the west door, circled about the building, and lined up, facing eastward, to the east of it. Then they raised their hands and cried "IIo-o-o!'' AND MONOGRAPHS 138 LENAPE twelve times, and the twelfth time, it is said, their cry reached Heaven. In comparing this form of the Annual Ceremony with that of the Oklahoma Lenape the most noticeable difference is that here no masked impersonator of Misinghali'kiin was seen in or about the Big House, the Masks among the IMinsi, as with the Iroquois, constituting a soci- ety with its own separate rites. GRAND RIVER VERSION Such was the version of the great cere- monies given the writer by the Minsi of Munceytown, Ontario, which is similar to, but more detailed in parts than, the account previously obtained from the Delawares of Grand River reserve, pub- lished by the writer in the American Anthropologist^ which we will reproduce here. It will be noticed that this de- scription gives fuller information in some places where the first is deficient; so that between this and the preceding account, a good general idea of the Minsi form of the ceremony can be reconstructed. It reads: INDIAN NOTES GRAND RIVER 139 '*In the old religious ceremonies of the Delawares at Grand River a very peculiar drum was used, a dry skin folded in rectangular form and beaten with four sticks, each bearing a tiny human head carved in relief (fig. 15, a). I secured the set of four original sticks from Michael Anthony {Narikuma'oxa), and employed him to make me a reproduction of the drum (fig. 14) as the original had been destroyed. This he did, and in addition made six painted sticks (fig. 15, h) also used in the ceremony. The description of how these articles were used, pieced together from several Indian accounts, may prove of interest here. ^' It appears that the Delawares of Six Nations Reserve formerly held what was known as a 'General Thanksgiving' ceremony called in Lenape Gitctla'kan, twice a year, once in the spring and again in the fall. At these times it was custo- mary to meet in the Cayuga long-house, borrowed for the occasion. At a certain point in the proceedings (I shall not at- tempt a consecutive description from AND MONOGRAPHS 140 LENAPE liearsay testimony) a man stood up and recited, in a rythmical sing-song tone, his dream — the vision of power seen by him in his youth. NaSikuma'oxa re- membered how one old man was accus- tomed, to tell about a duck, half black and half white, which had appeared to him. Between the \erses of the dream four musicians kneeling at the drum pw^ awake' giin) began a plaintive song, beating time with the carved sticks {pwaicahe'gihiiik). As they sang, the reciter swayed his body to and fro, while a group of dancers gathered on the lloor behind him danced with a sidewise step. Before the ceremony, })oles were laid lengthwise along both sides of the council house, and against these, at intervals, three on a side, the painted sticks, called mkddhi'gun, were laid. If anyone in the crowd felt 'especially happy' he was i)ri\ileged lo strike with one of these sticks upon one of the poles in time to the music. The carved heads on the drumsticks meant that human beings were giving thanks; the lengthwise INDIAN NOTES GRAND RIVER 141 painting of the sticks, half black and half red, implied that men and women were together in thanksgiving, the black representing the warriors, the red the women. The fork at the striking end of the sticks was to give a sharper sound. The dyes for producing the colors were made by boiling bark, the black being soft maple (sexi'kiminsi), and the red, red alder bark (wito^'pi). "In another part of the same ceremony wampum was used in the form of strings and bunches, both of which were repre- sented in my collection from the Dela- wares. At least thirteen of the strings were used, each one made different by different combinations of the white and purple beads. These thirteen, it is said, represented respectively (i) Earth; (2) Plants; (3) Streams and Waters; (4) Corn, Beans, and V^egetables; (5) Wild Birds and Beasts; (6) Winds; (7) Sun; (8) Moon; (9) Sky; (10) Stars; (11) Thunder and Rain; (12) Spirits; and (13) Great Spirit. At the ceremony these strings were laid upon a bench before a AND MONOGRAPHS 142 LENAPE speaker, who picked them up one by one as he made his address, each string re- minding him of one part of his speech. He began, my informant told me, by explaining that the Great Spirit had made all things — the earth, plants, streams, and waters — everything. Having thus enum- erated all the things represented by the wampum, he proceeded to speak to each of the remaining twelve directly, holding the appropriate string in his hand. Thus he gave thanks to the Earth for the benefits it gives to man, and prayed that its blessings might continue; then thanked in the same way the Plants, the Streams and Waters, the Winds; the Corn, Beans, and Vegetables — each one in turn. As he finished each string he handed it to an attendant, who laid it aside. When his long speech or prayer was finished, he announced, ' We will now enjoy ourselves,' and selected a man to distribute little bunches of wampum, three beads in each, which served as invitations to join in the dancing that followed. These bunches were delivered only to a certain number of INDIAN NOTES WAUBUNO'S VERSION 143 those known to be 'sober and honest' among the crowd in the long-house. If any person wishing to dance failed to get invitation wampum, it was his privilege to ask for one of the bunches, which was given him if he was considered qualified. The first man receiving wam- pum arose first; then the others, until the dancers were all on the floor. It is said that this dance, which sometimes lasted all night, did not circle around like most of the Iroquois dances, but each per- former remained in about the same spot. ''I was told that in this dance a small rattle without a handle and made of tur- tleshell was used, probably like the box- turtle rattle still used in the annual Plant- ing Dance by the Seneca and Cayuga." WAUBUNO's VERSION The only extended account in print, known to the writer, of the great cere- monies of the Minsi, beside his own, quoted above, is that furnished by John Wampum, known as Chief Waubuno,^^ which reads as follows: AND MONOGRAPHS 144 LENAPE "They kept annual feasts: — . . . a feast of first fruits which they do not permit themselves to taste until they have made an offering of them to the manitu-oo-al, or gods; . . . There is one of the greatest sacrifice offerings of our fore- fathers every six months for cleansing themselves from sin; they will have twelve deers to be consumed in one day and night. At the great feast of the offerings of the first fruits of the earth, which feast the Delawares or Munceys hold annually, they brought a little of all that they raised, such as Indian corn, or hweisk-queem, potatoes, beans, pumpkins, squashes, together with the deer. The Indian women were busily engaged in cooking their provisions, previous to the commencement of their exercises. They invited all strangers into a long pagan temple prepared for such purposes, there is a door at each end — one opening to the east, and one open- ing to the west. On entering, they with all the Indians were seated on the ground around two fires; in the center of the temple was a large post, around which was suspended a number of deer skins, and wampum is kept buried at the foot of this post. Near the post sat two Indian singers, each with a large bundle of undressed deer skins which served as drums. There were two young men appointed to watch the doors and keep the fires burning, the doors being closed. Each of the young men brought an armful of hemlock boughs, which l:)eing thrown INDIAN NOTES WAUBUNO'S VERSION 145 on the fires smothered them and caused a great smoke. In order that the smoke might fill every corner of the temple, each man waved his blanket over the fire; this was done with the idea of purifying the temple and driving out the evil spirits. After the smoke had subsided, the master of ceremonies, an old chief, rose and began to rattle a turtle shell he had in his hand. He delivered a speech to the people telling them the object of the meeting was to thank the great spirit for the growth and ripening of the corn. When he finished his speech he began to dance, sing and rattle the shell, the two singers joining in, beating on their skins. When he took his seat he handed the shell to the next person, who performed in the same way, thus it went from one to the other all night. The purport of their speeches was to recount the mercies of the Great Spirit to them during the past year, and telling any remarkable dreams that they had had. In the course of the night a number of them went out the west door, making a wailing noise to the moon, and came in again the east door. In the morning the meat and soup were divided amongst the people. "These feasts often lasted twelve days and twelve nights, and the Indians call it nee-shaw- neechk-togho-quanoo-maun, or ween-da-much- teen. No drinking or improper conduct is allowed. The utmost solemnity prevails." AND MONOGRAPHS 146 CHAPTER VII The Misi'ng'"'^ or Mask HE Minsi version of the myth explaining the origin of their great ceremonies has been al- ready related, but not that of the Unami, for the latter, which concerns itself with the origin of the Unami rites as now practised, is so intimately inter- woven with the story of the AIiisi'iig^'''\ or mask (fig. i), that it was thought best to place it in the chapter devoted to that curious being, with whose position in the Lenape pantheon, recorded history, and activities in the Annual Ceremony, we have already become acquainted. The myth is therefore presented here- with, as related by Chief Charley Elkhair, the Lenape master of ceremonies, with only such additions as later questioning brought forth. INDIAN NOTES ORIGIN 147 ORIGIN OF THE MASK, AND OF THE BIG HOUSE This is the way the Lenape found out that there is a living Misinghali'kun above us. Many years ago, when the Delawares lived in the East, there were three boys who were not treated very well. Their relatives did not take care of them, and it seemed as if it made no difference whether the children died or not. These boys were out in the woods thinking about their troubles, when they saw the Misinghali'kiin or Living Solid Face. He came and spoke to them, and gave them strength so that nothing could hurt them again. To one of these boys he said, "You come along with me and I will show you the country I come from." So he took the boy up in the air to the place whence he came, which is rocky mountains above us, reaching out from the north and extending toward the south. It is not the place where people go when they die, for it is not very far from this earth. A long time ago people AND MONOGRAPHS 148 LENAPE could see this country of IMisinghali'kun, but none can see it now. While he was showing the boy his country, the Misinghali'kun promised him that he would become stout and strong, and would have the power to get anything he wished. Then he brought the boy back. Afterward, when the boy grew up and went hunting, he used to see the Mising- hali'kiin riding a buck around among the other deer, herding them together. Thus it happened that there were three men in the tribe, who knew that there is a Misinghali'kun, because they had seen him with their own eyes. The Delawares had always kept a Big House (xi'ngii'ikan) to worship in, but in those days it was built entirely of bark and had no faces of the Misi'ng^''^ carved upon the posts as it has now. Here they used to sing about their dreams (visions of power); but some time after the three boys talked with the Misinghali'kun, the people gave up this worship, and for ten years had none. INDIAN NOTES ORIGIN 149 Then there came a great earthquake, which lasted twelve months and gave great trouble to the Lenape. It came because they had abandoned the worship their fathers had taught them. In those times the tribe lived in towns, not scattered about the country as they are now, and in one of these towns a chief had a big bark house, and here the people met to worship, hoping to stop the earthquake, while they were building a new Big House. When it was finished, they began to worship there, and sang and prayed all winter for relief. After spring came, they were holding a meeting one night when they heard the Mising- hali'kiin making a noise, ** J/o''-/?o"-/zo"," right cast of the Big House. The chief, who did not know what was making the noise, called for somebody to go and see what it was. Then these three men offered to go, because, as they said, they knew what was making the noise and could find out what he wanted. So they went out and found Misinghali'kun, and asked him what he wanted. He answered : AND MONOGRAPHS 150 LENAPE "Go back and tell the others to stop holding meetings and attend to their crops. Do not meet again until fall, when I will come and live with you, and help in the Big House. You must take wood and carve a face (Misi'ng'^'^) just like mine, painted half black and half red, as mine is, and I will put my power in it, so that it will do what you ask. When the man who takes my part puts the face on, I will be there, and this is how I will live among you. This man must carry a turtle rattle and a stick, just as I do now." Then he told them how to hx the twelve carved faces on the posts of the Big House, and the faces on the drum- sticks, and taught them how to hold the ceremony. Then he said: "You must also give me hominy every year in the spring. I take care of the deer and other game, that is what I am for. Wherever you build the Big House, I will keep the deer close by, so that you can get them when you need them. " Never give up the Big House. If you INDIAN NOTES ORIGIN 151 do, there will be another earthquake, or something else just as bad. "The earthquake stopped that time; that is why the Delawares have kept the Misi'ng'''^ and the Big House ever since. The Mask is left in charge of some family who will take good care of it, and burn Indian tobacco for it from time to time." It will be seen that, according to the above tradition, the Misi'ng^' was, first of all, a personal helper, or guardian Spirit, that afterward became more or less of a tribal deity, and that his cult became engrafted on the Annual Cere- mony among the Unami, the rites of which were already ancient among them. That this engrafting really took place seems possible from the fact that among the Minsi there were no masked per- formers at the Big House ceremonies, and that, while the central post of the temple was provided with carved faces, the masks had an entirely different function among this people. The innovation, if it took place at all, must have been before Brainerd's^^ time, however, for, as related AND MONOGRAPHS 152 LENAPE in our first chapter, he found the Misi'ng^^ and Big House in use, as among the Unami today, as early as May, 1745, while traveling among the Delawares li\'ing at that time on Susquehanna river. misi'ng'"'' dance Besides the part taken by the Misi'ng^^ in the Annual Ceremony, he has certain rites peculiar to himself which were held every spring. As the Indians put it: "When spring comes, the Delawares are glad, and they are thankful that their helper, the Misi'ng'^'^ is still among them. For this reason they give a feast and dance to make him happy too." Notification. — So at the time of the full moon (about May), the keeper of the mask gives another Indian a yard of wampum to ride around to all the Delaware houses, wearing the mask and bearskin costume (i)l. 11) to let the jocoplc know that the time for the Misi'ng^^ dance {Mhingkt'inka) is at hand. The Misi'ng^''^ rides horseback, and another man, also mounted, follows him to see that INDIAN NOTES MISTNC DANCE 153 he comes to no harm. At each house the impersonator dismounts and enters, mak- ing known his errand by signs, but saying only " no''-ho''-Jio'\'' and everywhere they give him tobacco, which he puts in his sack. At this time the people frighten disobedient children with the threat that, unless they behave, the Misi'ng"^^ will carry them away in a sack full of snakes. Preparations. — The dance-ground cus- tomarily used for this purpose has mean- while been put in order, a cleared place in the woods selected for good shade and pleasant surroundings, and the logs which serve as seats arranged to form the rec- tangle within which the dance takes place. A great pot of hominy is also prepared; this constitutes the main dish of the feast. The Ceremony. — When the people have gathered on the night appointed, and the impersonator has returned from the bushes where he retired to dress, wearing the mask and bearskin suit (pi. ii), the speaker addresses the people and relates the origin of the dance, then addressing the Misi'ng^\ says, "Take care of us AND MONOGRAPHS 154 LENAPE while we are dancing, so that everything goes smoothly," Then they have a dance in which the Misi'ng^'^ joins, but he dances around the outside of the circle of people, not with them. When they have finished, he dances twelve changes alone, which occupies the time until morning. When daylight appears, the hominy is brought out and everyone eats, including the Mising^^', after which the speaker says, "Now we have eaten with our Misi'ng^\ We will have this dance again next spring." The people then disperse to their homes, the Misi'ng^''^ is put away and the impersonator j:)aid a yard of wampum for his dancing. At this dance the singers keep time by striking with sticks on a dry deer-hide rolled over and stuffed with dried grass, very similar to the "drum" used in the Big House. Adams' Account. — The only account the writer has seen of this ceremony is that of Adams', ^^ the chief inaccuracy of which is the statement that the dance is "only for amusement." It furnishes. INDIAN NOTES MISI'NG"^ DANCE 155 however, several additions to our knowl- edge of the "Solid Face." It is as follows: " Messingq or Solid Face Dance or Devil Dance. — The principal leader in this dance is the Messingq, an Indian, who is dressed in a bearskin robe with a wooden face, one-half red and one- half black. He has a large bearskin pouch and carries a stick in one hand and a tortoise shell rattle in the other. He is a very active person. The dance is only for amusement, and men and women join in it. A large place is cleared in the woods, and the ground is swept clean and a fire built in the center. Across the fire and inside of the ring is a long hickory pole supported at each end by wooden forks set in the ground. On the east of this pole the singers stand; on the west end is a venison or deer, which is roasted. About daylight, when the dance is nearly over, all the dancers eat of the venison. They have a dried deer hide stretched over some hickory poles, and standing around it beat on the hide and sing. The dancers proceed around the fire to the right, the women on the inside next to the fire. After the dance is under headway the Messingq comes from the darkness, jumps over the dancers, and dances between the other dancers and the fire. He makes some funny and queer gestures, kicks the fire, and then departs. The Messingq is never allowed to talk, but frequently he visits the people at their homes. He is a terror to little children, and when he comes to a AND MONOGRAPHS 156 LENAPE house or tent the man of the house usually gives him a piece of tobacco, which the Messingq smells and puts in his big pouch, after which he turns around and kicks back toward the giver which means 'thank you,' and departs. He never thinks of climbing a fence, but jumps over it every time that one is in his way. The Devil dance is what the white men call it, but the Delawares call it the Messingq, or 'solid face' dance. The Messingq does not represent an evil spirit, but is always considered a peacemaker. I suppose that it is from his hideous appearance that white men call him the devil." OTHER FUNCTIONS OF MISI'ng'''^ The Misi'ng^' the Indians claim, "takes care of the children," as well as of the deer, for as before related if any Delaware has a child who is weak, sickly, or disobedient, he sends for the Misi'ng^^ and asks him to "attend to" his child, On his arrival it does not take the im- personator long to frighten the weakness, sickness, or laziness out of such children, so that "afterward they are -well and strong, and whenever they are told to do a thing, they lose no time in obeying." This is the only trace of the doctoring INDIAN NOTES OTHER FUNCTIONS 157 function of the mask found among the Una mi. When the keeper, of the Misi'ng^^^ burns tobacco for him and asks for good luck in hunting, "it turns out that way every time;" and the Lenape say more- over that if anyone loses horses or cattle, either strayed away or stolen, he can go to the keeper of the Misi'ng^'^ with some tobacco as a gift and get them back. He explains his errand to the keeper, who in turn informs the Misi'ng^'^ that they want him to look for the horses or cattle. The loser then goes back home, and after a few days the missing animals return, driven back by the ]Misi'ng''\ who if they had been tied or hobbled by the thieves, frightened them until they broke away and came home. When the Big House meeting is held in the fall, the Misi'ng^\ as before related, is seen going around among the tents of the Delawares as- sembled, and in and out of the Big House, always coming from the woods, where the impersonator has a place to change his clothes. The Indians say: AND MONOGRAPHS 158 LENAPE "He helps the people with their hunt- ing, and also helps in the Big House while the ceremonies are in progress. If he finds anyone there who has not done right, he informs the three guards of the meeting, who take that person and put him out. In all these ways the Misi'ng^'^ helps the Delawares." MASKS OF THE MINSI The Minsi Mizi'nk (cognate with the Unami Misi'ng^^^) was a mask made of wood with copper or brass eyes and a crooked nose, according to my informants at Munceytown; and judging by Peter Jones' drawings (pi. iii) they were pro- vided also with hair, tufts of feathers, and jingling copper cones or deer-hoofs. The Pvlizink at Grand river was of Minsi type, judging by the specimen obtained by the writer (fig. 4). Such masks were made to represent Mizinkhali'kun, who was "something like a person, but different from the Indians, and was powerful. They saw him first among the rocks on a hill, and he spoke to INDIAN NOTES MINSI MASKS 159 them and told them what to do to get his power. When a man put on a Mizink he received the power of this person or spirit; he could even see behind him, and could cure diseases." The Mask Society. — The men who owned these masks formed a kind of society which Nellis Timothy says orig- inally had twelve members, but which, before it disbanded, dwindled to about five. Sometimes only two appeared in costume. The society had a meeting-house of its own where its dances, Mizinki'ntika, were held, for, unlike the Unami custom, no Mizink ever appeared in the Big House. The members appeared wearing their masks and clad in rough bearskin and deerskin costumes, while some, at least, where provided with a turtleshell rattle which they would rub on a long pole, crying " O'^-o'^-o'^/" the while. Ceremonies. — While no consecutive ac- count of their ceremonies is now re- membered, it was said that they some- times put down their rattles, heaped up AND MONOGRAPHS 160 LENAPE the ashes from the two fires, then threw the ashes all over the house to prevent the people assembled from having disease. Should any sick person appear, he or she would be especially treated with ashes. Sometimes the performers would pick up live coals and throw them about, frightening the people. At other times the whole company of them would go around to the different houses begging for tobacco, and would dance in any house where someone was willing to sing for them. Nothing was said among the Minsi about the Mizink bringing back stray stock or driving deer, characteristic at- tributes of the Mask Being of the Unami. The writer obtained but one mask among the Canadian Lenape, and this was from the Grand River band (fig. 4); it has been described by him^'* in the following words: "But one mask (mizink) was obtained. It differed from those of the Iroquois chiefly in being cruder, and also in decoration, the lines being burnt into the wood instead of being INDIAN NOTES MINSI MASKS 161 painted or carved. The original use of the mask had to do, in part at least, with healing the sick, but Isaac Montour (Kapyuhtim), from whom I bought it, failed to make himself clear as to the details." It will be seen that the Minsi beliefs and practices noted above resemble those of the False Face Company of the Iro- quois tribes much more than they do the customs connected with Misi'ng^' among the Unami. In fact, a vague tradition exists to the effect that the False Face Company of the Cayuga once put a stop to an epidemic of cholera among the Minsi. While this was not given to account for the origin of the society among the Minsi, it at least shows that they were familiar with the Iroquois practices in this line. AND MONOGRAPHS 162 CHAPTER VIII Minor Ceremonies The Doll Being ^nr^ HE Doll Being, called by the Unami C^'das and by the Minsi Na7ii'tis, has been al- ready mentioned as a minor Lenape deity, and it now remains only to relate the ceremonies and beliefs con- nected with it, beginning with the myth accounting for its origin. Myth of Origin Long ago, the Lenape say, some chil- dren, playing with sticks, decided to cut faces upon them, and were then very much surprised to notice that the little dolls which they had thus made seemed to have life. Their parents made them throw the dolls away when they dis- covered this, and most of the children INDIAN NOTES DOLL BEING 163 soon forgot what had happened. One little girl, however, grieved for her doll; it bothered her all the time, and finally she began to dream of it every night. Then she told her parents of her trouble, and they realized that they should not have compelled her to throw the doll away. One night the doll appeared to the child and spoke to her, saying, "Find me and keep me always, and you and your family will ever enjoy good health. You must give me new clothing and hold a dance for me every spring," and then told her exactly what to do. The girl reported this to her parents, who imme- diately looked for the doll and found it, then dressed it, made some hominy, killed a deer, and held a dance in its honor as they were instructed, and this rite has been continued to the present day. Preparations for the Ceremony When the family owning a doll of this kind is ready to conduct the Doll Dance {0^'das-ki'7iikd), they select two men to AND MONOGRAPHS 164 LENAPE gather firewood and to clean up the dance-ground used every year, and to engage a speaker and two singers, paying each of them with a yard of wampum. The dance-ground is square, similar to that used for the Misi'ng^^'^ dance, with logs ranged about for seats, in some pleasant place out in the woods. A hunter is then selected, who calls on several to help him get a deer, which, when brought in, is hung on poles pre- pared for it at the dance-ground, where it remains over night. The next morning they cook the deer and a kettle of hominy, and are then ready for the ceremony. The Doll Dance About the middle of the afternoon the speaker rises and addresses the people, telling them the story of the doll's origin and explaining its function; then he addresses the doll, which has now been fastened on a pole, calling it "grand- mother" and notifying it that they are about to hold a dance in its honor, at the same time asking it to insure good health INDIAN NOTES DOLL DANCE 165 to the family of its owner. When he finishes, the dance leader, who should be a relative of the family owning it, takes the doll on its pole, and then, as the drummers sitting in the center of the dance-ground begin to strike the dry hide stuffed with grass that serves as a drum, and to sing the song of the Doll dance, he commences to dance, circling round the drummers, still carrying the doll, the people falling in behind him, forming two circles, the men inside, next to the drummers, and the women outside. When the leader finishes his "set," he passes the doll pole to the man behind him, who repeats the process, and so on until the men dancers have carried it six times, when it is transferred to the women, who, in their turn, dance six sets, making twelve in all, the Lenape sacred number. The twelve sets, or "changes," lengthen the ceremony far into the night, and this necessitates a large fire to give light. This is built near the center of the dance- ground. Sometimes, if the crowd in AND MONOGRAPHS 166 LENAPE attendance is large, two such fires are built. Between the changes the doll pole is stuck into the ground near the fire. When the twelfth set is finished, the speaker announces, "The Doll Dance is over," and the feast of hominy and venison is served to everyone. Then the speaker says: "If you want to dance the rest of the night, you may do so, for many of you have come a long way from home and should have a chance for more enjoyment. We will hold another Doll Dance next year." Then they put the doll away and amuse themselves with various social dances until morning. MiNsi Doll Ceremony Among the Minsi the beliefs concerning the Doll Being were similar, but differed in detail. As to origin, Wolf told the writer that one time a man lay ill, likely to die, and his family called in a medicine- man, or "witch-doctor." The shaman finally announced that the family must make one of these dolls and care for it, and that the sick man would then get INDIAN NOTES MINSI DOLL BEING 167 well. This was done, and the doctor's prediction being realized, the Minsi have ever since made and used these dolls, called in their dialect nani'tis, which were transmitted from parents to chil- dren. Wolf's own mother had one, carved out of wood in the form of a person, with a woman's dress and mocca- sins (for as a rule they represent women) ; and she always cared for it religiously, In the belief that if w^ell treated it would protect the family and give them good health, but if neglected, someone would surely die. Every year, in the fall, when the deer are in their best condition, Wolf's mother held a dance for it, called "Feeding the Nani'tis;" but she did more than feed it: she put new clothes on it, three sets, and new moccasins every year. She believed that the image sometimes went about of its own accord, although she kept it carefully in a box, for the old dresses always seemed worn at the bottom and soiled, and she found burrs clinging to them when she went to put new clothes on "Nani'tis." AND MONOGRAPHS 168 LENAPE She hired a man especially to hunt a yearling doe for the ceremony, which took place in her own dwelling. The details are lost, but it is remembered that a man beat a little drum and sang while she, as owner, danced around, carrying the doll in her hands, followed by such of the other women present as wished to participate. Said Wolf, "The Xani'tis helped the Indians, that's why they fed it." An Old Mmsi ''Doll.'' — The writer was able to obtain but one old specimen of this type (pi. viii), which was procured at the Grand River reserve, Ontario, for the E. T. Tefft collection, now in the Amer- ican Museum of Natural History, and was described in the writer's article, ^^ before cited, as follows: "Perhaps the most interesting Delaware speci- men of all is the little wooden image, about eight inches high, bought of Dr. Jones, which his father, Rev. Peter Jones, described and illustrated in his book under the name 'Nahneetis, the Guardian of Health.' He says: '"I have in my possession two family gods. One is called Pabookowaih — the god that crushes INDIAN NOTES HARRINGTON LENAPE RELIGION AND CEREMONIES "NAHNEETIS THE GUARDIAN OF HEALTH" (E. T Tefft Collection, American Museum of Natural History^ MINSI DOLL BEING or breaks down diseases. The other is a goddess named Nahneetis, the guardian of health. This goddess was delivered up to me by Eunice Hank, a Muncey Indian woman, who with her friends used to worship it in their sacred dances, making a feast to it every year, when a fat doe was sacrificed as an offering, and many presents were given by the friends assembled. She told me she was now restored to worship the Christian's God, and therefore had no further use for it.' "There can be no doubt in this case concerning the identity of this specimen with the one illustrated in the book quoted. It will be noticed however by those who are familiar with Peter Jones' illustration that Nahneetis, like many humans, has lost her hair in her old age. An interesting feature of the specimen is the primi- tive skirt, which is made apparently by belting a blanket-like bit of cloth, bound at the edges, around Nahneetis' waist. A vestige of this method of making a skirt survives, I think, in the form of the beaded strip running up one of the vertical seams of the more modern Indian skirt, among both the Delawares and the Iroquois." The writer afterward found such skirts still in use among the Lenape in Okla- homa (pi. I, b). An Early Accoiint of Nani'tis. — An- other early account of the Nani'tis among the Minsi may be found in the 169 AND MONOGRAPHS 170 LENAPE Wisco7isin Historical Collections, among the documents relating to the Stock- bridge Mission, written by the Rev. Cutting Marsh. ^^ It reads as follows: "Nov. 6th [1839]. A Munsee Indian who came to this place over a 3'ear previous from Canada called upon me with an interpreter in order to give up a family idol. This man whose name is Big-Deer is upwards of 50 years of age, and since removing to this place, thro' the in- fluence of this family above mentioned has attended meetings constantly and gives some evidence of a change of heart. "The history of this idol was very interesting. He said that his mother gave it to him before her death which occurred about 29 years ago, and that he had worshipped it until within a few years when he heard about Jesus Christ, but had never given it up before. 'Now he says I wish to give it up and follow the Lord Jesus Christ, and I give this idol to you and you may do what you are a mind to with it.' It was indeed not only a 'shameful thing,' but a horribly looking object about the size of a common doll; fantastically arrayed in Indian costume and ncarlj' covered with silver broaches and trinkets; and whilst retained as an object of worship was kept wrapped up in some 20 envelopments of broad-cloth trimmed with scarlet ribbon. They called it their ' Mother,' it is more than a hundred INDIAN NOTES BEAR CEREMONY 171 years old, and its late possessor was the fourth generation which had worshipped it. The season for worshipping it was in the fall after a hunt when they made a feast to it and danced around it. ' If they did not do this every fall they said, that is, make the feast &c. it would be angry and destroy them by some dreadful sickness.' It was therefore an object of fear or dread with them, but not one of love and compassion." BEAR CEREMONY We will now consider two ceremonies of the Unami which are based on animal cults which show a considerable similarity not only in their traditional origin, but also in their ritual. The more important seems to be the one called Papasokwi'liin, which, al- though no part of a bear appears in its rites as practised within recent years, was evidently a Bear ceremony in the days when these animals were abundant. It also exhibits some features suggesting the Annual Ceremony before described, but there is no Misi'ng^\ and there are many other important differences. AND MONOGRAPHS 172 LENAPE Traditional Origin The Indians say that a cub bear, kept as a pet by a Lenape family long ago, became a great playmate of one of the little sons of the family, but iinally grew so large that the child's parents decided to get rid of it; so they tied a little bag of tobacco around its neck and told it to go away. This it did, but the little boy, its playmate, soon fell ill, and his parents searched in vain for a cure. After a long while one of the Indian doctors told his parents that if they would hold a ceremony of this kind and repeat it every two years, the child would re- cover and would keep his health. This was done; the boy recovered, and his famih', who belong to the Wolf phratry, have continued to practise the rites ever since, believing that it preserves their health. Preparations This ceremony required a special house, which was made new for it every two years, so the first thing the family did, when the time approached, was to find INDIAN NOTES BEAR CEREMONY 173 a number of men, each of whom was paid a yard of wampum to cut forks and poles and erect the building. This was made by setting up a frame of poles in the form of a Big House, but smaller, only seven paces wide and fifteen paces long, then covering the top with brush and piling brush at the sides. Then to the east of the house a pole was erected, upon which to hang the meat for the feast, which, in old times, had to be a bear; but when bears became scarce a black hog was substituted, and of late a hog of any color has been used. The building finished, the hog was killed, and, having been hung on the pole over night, was taken into the house the next day, quartered, singed on a fire that had been built inside, then carried out again, cut up, and cooked, all except the loose fat, which was kept for a special purpose, as will appear later. When done, the meat was kept in large baskets, with the excep- tion of the head, which, having been cooked whole, was placed in a large bowl with two of the animal's ribs in its mouth. AND MONOGRAPHS 174 LENAPE The Rites When night came, the leader entered the brush house, taking with him a turtle rattle similar to that used in the Annual Ceremony, followed by the men who were to participate (no women being allowed), and then made a speech, telling of the men who had "brought in" this meeting, and explaining its origin, but making no prayers to the Great Spirit or to any of the mani'toivuk, his helpers. He then threw half of the hog-fat upon the fire, and placed a string of wampum around his own neck. At this juncture the cook brought him the hog's head in its bowl, and then, first announcing, "I am now going to carry the head around," the leader began to chant and to walk about the house, making false motions to everyone as if to give him the head, then withdrawing it and proceeding to the next. The burden of the chant, the Indians say, was "what his dream helper told him," very much as in the Big House, but here the people kept time to his chant orally, saying " Ilu-hii-hu!'' until he INDIAN NOTES BEAR CEREMONY 175 stopped. The informant does not know who, if any one, shook the rattle. Prob- ably it was employed by the singers after the burning of the head. After making the circuit twice, the leader hung his string of wampum upon some old man of the Turkey phratry who had a "vision of power," who took the head and made his rounds in the same way. He finally cut off the ears of the head, pulled the ribs from its mouth, and threw it into the fire, bowl and all. The meat was then distributed to everyone, whereupon the floor was open to any man who wished to sing an account of his vision. A bucket of prepared drink was placed at each end of the house for the refreshment of such singers, but the head, of course, was gone. When the songs were finished, the remainder of the fat, and finally the broth in which the meat had been cooked, were thrown upon the fire, and in conclusion, six women were called in and instructed to go out and give six times the prayer cry, '' Ilo-o-of' Perhaps the following ceremony noted AND MONOGRAPHS 176 LENAPE by Zeisberger" may have been of this kind: "A fourth kind of feast is held in honor of a certain voracious spirit, who, according to their opinions, is never satisfied. The guests are, therefore, obliged to eat all the bear's flesh and drink the melted fat. Though indigestion and vomiting may result they must continue and not leave anything." OTTER CEREMONY Similar to the Bear ceremony in many ways, both in traditional origin and in rites, was the observance called A'^'tci- gamu'Lti'^, said to mean "compulsory hog-eating," held to propitiate the Otter spirit, a cult whose paraphernalia the writer was fortunate enough to collect for the Museum of the, American Indian, Heye Foundation. Myth of Origin Many years ago, so runs the story, a little girl about ten years of age was given a young otter for a pet, and this she kept and cared for until it was well grown. About this time she began to feel that she should keep him no longer, for she INDIAN NOTES OTTER CEREMONY 177 had come to realize that he was pi'lsti^, meaning "pure" or "sacred," and, like all wild things, belonged to the Powers Above. The old people told her what she must do, so she took her otter down to the creek, and, first tying a little bag of tobacco on his neck, said to him: " Now I shall set you free. I have raised you and cared for you until now you are full grown. Go, then, and follow the ways of your kind." The otter disappeared into the waters, and the little girl returned to her home, feeling that she had done well. But before a year had passed, a sickness came upon her, which the Indian doctors told her was caused by her pet otter, which wanted something to eat. The only way for the child to get well, they said, was for her to have a hog killed and cooked, and then to invite a number of men to eat it all, in the name of the otter. This was done, and when the men finished eating the hog and the soup, they said that the girl would recover, and so she did. For this ceremony they took an AND MONOGRAPHS 178 LENAPE Fig. i6. — a. Regalia of otter-skin used in the Otter Rite; b. Regalia as worn. (Length of a, 56.5 in.) INDIAN NOTES OTTER CEREMONY 179 otter-skin (fig. i6, a) to represent the girl's pet, which was used every two years, and when the owner died was passed to the oldest survivor of the family which owned it, and kept in the belief that it would benefit the health of all of them. It was the only one of its kind in the tribe, and is called " Ktmu^'xds.'" The Ceremony The exact details and order of the ceremony were not remembered by our informant, but it was certain that the family in question "fed the otter" every two years in the spring, that being the time of year when the little girl had been taken ill. Everyone was invited, men and women, and a man was selected to cook the hog, and another to supply wood and to cut the poles for swinging the kettle, both of whom were paid with a yard of wampum. The fire was kindled with a special flint-and-steel always kept with the outfit (fig. 17). It will be observed that the otter-skin has a slit down the middle of the neck, AND MONOGRAPHS 180 LENAPE through which the owner thrust his head in such manner that the otter's nose lay under the wearer's chin, while its body Fig. 17. a b -Flint and steel used in the Otter Ritf (Length of a, 3 in.) and tail hung down his back. Wearing the skin in this manner (fig. 16, b), himself impersonating the original otter, the owner would open the ceremony by walking about the fire, chanting and INDIAN NOTES I OTTER CEREMONY 181 shaking the turtle rattle (fig. i8), which resembles those used in the Big House, while the audience kept time to his song by uttering " Iln-hn-hu-hn!'' The na- ture of the song the writer was unable to learn, but, like the chants of the Bear Fig. i8. -Rattle of land- tortoise shell used in the Otter Rite. (Length, 3-9 in.) Ceremony, it probably was concerned with the singer's "dream helper." \\ hen he had finished, another man put on the skin and took up the chant, and so on until noon the next day, when the cere- mony was brought to a close and all AND MONOGRAPHS 182 LENAPE joined in the feast. At this time the skin is told, "We will feed you again in two years." BUFFALO DANCE Such was the list of native Lenape ceremonies furnished by our informants; but Adams^^ mentions several more, for which the writer was unable to procure much in the way of data. One of these was the Buffalo dance, which the writer feels should be included M'ith the Otter and Bear ceremonies, although Adams calls it a "pleasure dance." He admits, it will be observed, that it usually took place before hunters started on the chase. His account follows: "The Buffalo dance is a pleasure dance and always begins in the morning and lasts all day. The ground is made clean in a circle large enough to dance on, and in the center a fire is built and a fork driven into the ground on each side, and a pole placed across the fire east and west. On each side of the fire is a large brass kettle hanging across the pole with hominy in it, and when the dance is nearly over, the dancers eat the hominy, dipping their hands in the kettle. The singers are outside of the ring and beat on a dried deer INDIAN NOTES SKELETON DANCE 183 hide stretched over poles. They do not use the same step in the dance, but gallop like buffaloes and bellow like them, also have horns on their heads and occasionally hook at each other. The dance is usually given before starting on a chase." IMPORTED CEREMONIES Skeleton Dance The preceding ceremonies have all been, ostensibly at least, of native Lenape origin, but we now come to several whose outside origin is admitted by the Indians themselves. The most ancient of these is the "Human Skeleton Dance," men- tioned by Adams. ^^ He calls it a rite belonging to the Wolf clan or phratry of the Delawarcs, but the writer's infor- mants say that it is not true Lenape at all, but a Nanticoke (One^'tko) ceremony introduced among the Lenape by the survivors of that tribe who had joined forces with them. Adams' account, which is better than any the writer was able to obtain, is as follows: '^ Human Skeleton Dance. — Given only by the Wolf clan of the Delawares. A AND MONOGRAPHS 184 LENAPE certain dance given as a memorial to the dead was supposed to clear a way for the spirit of the deceased to the spirit land. When a member of the Wolf clan died, the flesh was stripped from the bones and buried, and the bones were dried at some i^rivate place. At the end of 12 days the skeleton would be wrapped in white buckskin and taken to a place prepared for the dance and there held up by some one. As the singers would sing the men who held the skeleton would shake it and the bones would rattle as the dancers would proceed around it. After the dance the skeleton was buried. Traditions say that in ancient times some of the head men in the Wolf clan had a dream that they must treat their dead in that way, and the custom has been handed down to them for many centuries. The other clans say the custom does not belong to them. The custom has been long dropped. There has not been a skeleton dance since i860." INDIAN NOTES PEYOTE RITE 185 Peyote Rite One of the latest of introduced cere- monies, which was still much in favor with the Oklahoma Lenape when last visited by the writer, is the Peyote Rite, a cult Fig. 19. — Peyote "Button." (Diameter, 1.9 in.) now widespread among the tribes of the Central West, introduced among this people by an Indian named John Wilson, who obtained it, they say, from the Caddo on Washita river about the year 1890 or 1892. During this ceremony re- AND MONOGRAPHS 186 LENAPE markable visions are produced by eating the dried top of a small cactus, the pcyote (fig. 19), for which the cult is named, and these visions, coupled with the moral teachings embodied in the ritual, make it very attractive to the Indian, who, on joining the cult, is often persuaded to discard entirely the ancient beliefs of his own people. The writer is acquainted with two principal forms of the rite, one involving native deities only, the other, almost entirely Christian in teaching and symbolism. It is this latter form which has been adopted by the Lenape, to whom the tipi, in which the ceremony is held, is as foreign an institution as the little cactus itself, brought in from southern Texas and Mexico. Paraphernalia. — For this ceremony the tipi is erected with the door to the east, and a complex series of symbols arranged inside, as shown in the smaller draw- ing, pi. IX. On the western side of the lodge is built a crescent-shaped mound, or " moon," of earth, packed hard, its horns turned toward the east, which they INDIAN NOTES HAKKINGTON — LKNAfK RELIGION AND CEREMONIES PEYOTE RITE 187 say represents the tomb where Christ was buried, and on the center of this is placed a large peyote, dampened and flattened (fig. 19), resting either on a bed of feathers or on the bare earth; and to the west of this again, sometimes a crucifix, as shown in the illustration. Between the points of the crescent is built the fire in a certain prescribed man- ner with overlapping sticks forming an angle pointing westward. Near the door lies another mound — a round one repre- senting the sun. From the peyote resting on the embankment to the sun mound, directly through the middle of the fire, a line is drawn in the earth of the floor. This represents the "peyote road" along which the Peyote Spirit takes the devotee on a journey toward the sun, and also symbolizes the road to Heaven that Jesus made for the souls of men when He returned thither. West of the crescent- shaped mound stands, when not in use, the highly decorated arrow or stafi", frequently made in the form of a long cross, with a groove extending from AND MONOGRAPHS 188 LENAPE end to end, representing the spirit road. A small water-drum made of a piece of deerskin stretched over a crock, as seen in pi. IX, a nicely carved drumstick, an eagle-feather fan for brushing all evil influence away from each devotee as he enters or leaves the ceremony, and a supply of dried peyote, dampened and crushed in a mortar, are all necessary for the ceremony. Each devotee, moreover, must be supplied with a decorated gourd rattle of his own. Officers. — The only ofticers needed for this rite are a "Road-man" or speaker, who sits in the west, just opposite the door, and a fire guard stationed at the door, whose duty it is to keep the fire burning, and to brush with the feather fan the devotees as they enter. This is illustrated in the colored plate (pi. ix), which represents also the "Road-man" guiding a newcomer to a seat. Conduct of the Ceremony. — W'iien all are gathered in the tipi, the leader first passes around a fragment herb which the people chew and rub o\er hands and INDIAN NOTES PEYOTE RITE 189 body. Then the macerated peyote is passed, and each takes enough to make eight pellets about half an inch in di- ameter, of which some eat all, some only part, reserving some pellets to be eaten later. About this time the leader ad- dresses the peyote and the fire, prays, and often delivers a regular sermon or moral lecture. He then takes the staff in his left hand, and sitting, or kneeling on one knee, he sings a certain number of peyote songs, which are a class to them- selves, while the man to the left beats the drum, then passes the staff to the person on his right, himself taking the drum while this person sings, and so the staff travels round and round the lodge, each taking his turn at singing, while the devotees, men and women alike, keep their eyes fixed upon the fire or upon the peyote lying on the mound. As the night wears on the "medicine" begins to take effect, and the devotees see many strange visions, pictures, and brilliant- colored patterns. Often one may see the Peyote Spirit, in the form of an old AND MONOGRAPHS 190 LENAPE man, who takes his spirit on a wonderful journey along the "peyote road," east- ward toward the sun. At daybreak they all file out of the tipi bearing their paraphernalia, as seen in j)l. ix, h, and when the sun appears they raise their hands in salutation, and then those who are left standing (for some fall as if dead at the sight of the sun) "give thanks to the Great Father in Heaven." Those who fall at sunrise, they say, are the ones who visited the sun in their visions. All sleep, or at least rest, until about noon, when a feast is served, after which every- one tells what he or she saw while "on the peyote road." The Lenape variant of this ceremony, as related above, differs somewhat from that of other tribes practising the Chris- tian form of the Peyote rite, but in all essentials it is almost identical. Ghost Dance The Ghost dance was also introduced among the Lenape by an Indian named Wilson, about the same time, our infor- INDIAN NOTES GHOST DANCE 191 mants thought, as the Peyote rite, and, like it, probably from the Washita River region. Wilson would call a dance every now and then during his lifetime, at which the people appeared in their everyday dress, without such special costumes as were seen, for instance, at such functions among the Kiowa and the Arapaho. At these meetings the participants would dance round and round for a long time, with a sidewise step, to the sound of song and water-drum, sometimes for a considerable period without stopping. Occasionally one would fall and appear to faint, and when revived would claim to have visited Heaven in spirit while his body lay as if dead. When Wilson died, the cult, so far as the Delawares were concerned, perished with him. Such were the ceremonies surviving until recent times among the Lenape, from which have been omitted only the observances connected with the dead, shamanism, witchcraft, and war, all of which will be discussed in later papers. AND MONOGRAPHS 192 CHAPTER IX Summary religion STUDY of the material pre- sented shows that the Lenape believed in a Great Spirit, or Creator, whose goodness is ac- knowledged, who is thanked for past blessings and petitioned for their con- tinuance, but who is not their only god. He is, however, the great chief of all, and dwells in the twelfth, or highest heaven. He created everything, either with his own hands or through agents sent by him, and all the powers of nature were assigned to their duties by his word. That these concepts are not new among the Lenape may be seen from the fact that most of the early writers who treat of this people have noticed such beliefs among them, which can be traced back as far as 1679. INDIAN NOTES RELIGION 193 This Great Spirit gave the four quarters of the earth and the winds that come from them to four powerful beings, or mani'- towuk, namely, Our Grandfather where daylight begins, Our Grandmother where it is warm, Our Grandfather where the sun goes down, and Our Grandfather where it is winter. To the Sun and the Moon, regarded as persons and addressed as Elder Brothers by the Indians, he gave the duty of providing light, and to our Elder Brothers the Thunders, man-like beings with wings, the task of watering the crops, and of protecting the people against the Great Horned Serpents and other water monsters. To the Living Solid Face, or Mask Being, was given charge of all the wild animals; to the Corn Spirit, control over all vegetation, while Our Mother, the Earth, received the task of carrying and feeding the people. Besides these powerful personages were many lesser ones, such as the Small People, the Doll Being, the Snow Boy, and the Great Bear. Certain localities. AND MONOGRAPHS - 194 LENAPE moreover, were the abode of supernatural beings, while animals and plants were thought to have spirits of their own. Besides these there were, of course, the countless spirits of the human dead who were still supposed to retain some in- fluence in earthly affairs. This, then, was the supernatural world which, to the mind of the Lenapc, con- trolled -all things— on which the>' must depend for health, for success in all their undertakings, even the daily task of deer- hunting or corn-raising. Benevolent be- ings must be pleased, and bad spirits combated and overcome, or at least placated. There was, however, until very lately, no conception of a "devil" in the modern sense of the word. The main channel of communication between the supernatural world and man was the dream or vision, obtained, as before described, by fasting and con- sequent purification in youth. Through the vision the young man obtained his guardian spirit or supernatural helper. INDIAN NOTES RELIGION 195 who gave him some power or blessing that was his main dependence through life, his aid in time of trouble, the secret of his success. No wonder, then, that visions and helpers form the basis of Lenape belief and worship. Among the guardian spirits figured not only such great powers as the Sun and the Thunder Beings, the personified powers of nature, but the spirits representing various spe- cies of animals and birds, such as the Wolf or the Owl, of plants, as " Mother Corn," as well as the Mask Being, and even the spirits of the dead which some Lenape claimed as helpers. Those favored by such visions were considered the leading people of their community. They usually composed rythmic chants referring to their visions, and appropriate dance songs to go with them, to recite at the Annual Cere- mony. Belief in a soul or spirit surviving the death of the body formed an integral part of Lenape philosophy. The soul is sup- posed to linger for eleven days after death, AND MONOGRAPHS 196 LENAPE and is addressed and offered food by the surviving relatives, sometimes in a formal "Feast of the Dead;" but on the twelfth day, they say, it leaves the earth and finally makes its way to the twelfth or highest heaven, the home of the Great Spirit, where it leads a happy life in a land where work and worry are unknown. Some persons are thought to have the power of communicating with the de- parted. CEREMONIES Most of the beliefs summarized above were found among the descendants of both Unami and Minsi; but when we consider their great religious ceremonies, we begin to note differences. While it is true that (i) in both cases these rites are based on the recital of the visions seen by the participants, combined with thanksgiving to the Great Spirit and his helpers for past blessings and prayers for their renewal, that (2) the New Fire ceremony figures in both, and that (3) they take place in a building of special INDIAN NOTES CEREMONIES 197 form and decoration erected for the purpose, we note that among the Unami the ceremony is conducted only once a year, and is combined to a certain extent with the cult of the Misi'ng'''\ or Mask Being, a magnified guardian spirit or personal helper; while the Minsi have in addition to that held in the fall, a spring ceremony also, cognate w^th the Iroquois "Thanks for the First Fruits," or Straw- berry Dance, and masked impersonators do not appear in the Minsi ceremonial house. In the ceremonies of both Unami and Minsi, however, we note other similarities besides those first mentioned, such as the manner of prayer, the use of a drum made of a dried deer-hide beaten with flat forked drumsticks each bearing a carved face, the fumigation and sweeping of the Big House, the restriction against women in their menses, and the use of twelve as a sacred number. It therefore seems likely that the rites, in spite of the differences noted, probably have a common origin, and hence date AND MONOGRAPHS 198 LENAPE back to a period before the separation of the Unami and the iVIinsi. Indeed we have an historical account which seems to refer to this kind of ceremony as early as 1683, while under date of 1779 there is a description of the rites prac- tically as enacted as late as 1920. MINOR CEREMONIES Analyzing the minor ceremonies of Lenape origin we find the cults of two types: one founded on a beneficent spirit, a personal helper such as the Mask Being, whose relations are friendly with mankind; the other based on a discarded toy or pet, which makes trouble for its former owner unless propitiated by the ceremony in question. A good example, in fact the only one we recorded, of the first type is the ceremony in honor of the Misinghali'kiin, or Mask Being, among the Unami, which, however, does not find its counterpart among the Minsi, who had a Society of Masks whose rites and functions were INDIAN NOTES VISIONS 199 similar to those of the Iroquois "False Face Company." The second class embraces the cults of the Doll, Bear, and Otter, all of which must be propitiated periodically, under pain of sickness or death. It will be observed that recitals of visions form a part of the Bear rites, and probably also of the Otter ceremony, all of which, taken into consideration with the preceding, gives rise to speculations concerning the basic form of Lenape ceremonies. Perhaps originally, every- one who had been blessed with a vision, held a periodic ceremony at which rites appropriate to his own guardian spirit were emphasized, but at which others so blessed could recite their own visions. Of course ceremonies of extraneous origin, such as the Pcyote rite, can not be classified with those of true Lenape origin; and there are others of which our accounts are so fragmentary that we can not place them, and still others, doubtless, that have disappeared entirely. AND MONOGRAPHS 200 LENAPE That such may have been the case is not remarkable — not nearly so Extra- ordinary as the fact that the Lenape have retained so much of their ancient beliefs and practices after three centuries of contact with civilization. INDIAN NOTES NOTES 1. Handbook of American Indians, Bulletin 30, Bureau of American EJhnology, part i, p. 386, Washington, 1907. Indian Population in the United States and Alaska, 1910, p. 73, Washington, 191 5. Annual Report of the Department of Indian Affairs for 1913, Ottawa, 1913- 2. Bankers, Jaspar, and Sluyter, Peter. Jour- nal of a Voyage to New York in 1679-80. Translated from the original manuscript in Dutch for the Long Island Historical Society, pp. 266-267, Brooklyn, 1869. 3. Penn, William. A Letter from William Penn, Proprietary and Governour of Penn- sylvania in America to the Committee of the Free vSociety of Traders of that Province, Residing in London, p. 6, London, 1683. 4. Holm, Thomas Campanius. Short descrip- tion of the Province of New Sweden, now called Pennsylvania. Mem. Hist. Soc. Pa., vol. Ill, p. 139, Phila., 1834. 5. David Zeisberger's History of the Northern American Indians. Edited by Archer Butler Hulbert and William Nathaniel Schwar/e. Ohio Archcpological and Historical Quarterly, 201 AND MONOGRAPHS 202 LENAPE vol. XIX, nos. I and 2, p. 128, Columbus, 1910. 6. Heckewelder, John. An Account of the History, Manners and Customs of the Indian Nations who once inhabited Penn- sylvania and the neighboring States. Trans- actions of the American Philosophical Society, vol. I, p. 205, Phila., 1819. 7. Waubuno, Chief ( John Wampum). The Traditions of the Delawares, as told by Chief Waubuno. London [n.d.]. This little pamphlet contains some original material on the Minsi and some purporting to apply to the Minsi, but copied from Peter Jones' "History of the Ojebway Indians." 8. Brainerd, David. Memoirs of the Rev. David Brainerd, Missionary to the Indians . . . chiefly taken from his own diary, bv Rev. Jonathan Edwards, including his Journal, now . . . incorporated with the rest of his diary ... by Sereno Edwards Dwight, pp. 344, 349, New Haven, 1822. 9. Brinton, Daniel G. The Lenape and their Legends, p. 65 et seq., Phila., 1885. 10. Loskiel, George Henry. History of the Mission of the United Brethren among the Indians in North America, p. 34, London. 1794. Zeisberger, op. cit., pp. 128-129. Heckewelder, op. cit., p. 205. 11. Loskiel, op. cit. 12. Zeisberger, op. cit., p. 130. INDIAN NOTES NOTES 203 13. Braincrd, op. cit., p. 238. 14. Holm, op. cit., p. 139. 15. Strachey, Wm. The Historic of Travailc into Virginia. Hakluyt Soc. Pub., vol. vi, p. 98, London, 1849. 16. Brainerd, op. cit., p. 344. 17. Loskiel, op. cit., p. 43. 18. Braincrd, op. cit. 19. Loskiel, op. cit. 20. Ibid. 21. Ibid. 22. Zeisberger, op. cit., p. 147. 23. Heckewelder, op. cit., p. 205. 24. Loskiel, op. cit., p. 43. 25. Jones, Rev. Ptter. History of the Ojebway Indians, p. 83, London, 1861. 26. Skinner, Alanson, and Schrabisch, Max. A Preliminary Report of the Archaological Survey of the State of New Jersey, Bulletin q of the Geological Survey of New Jersey, p. 32, Trenton, 1913. 27. Skinner, Alanson. The Lenape Indians of Staten Island, Anthropological Papers of the American Museum of Natural History, vol. Ill, p. 21. New York, 1909. Idem. Two Lenape Stone Masks from Pennsylvania and New Jersey, Indian Notes and Monographs, 1920, 28. Brainerd, op. cit., p. 237. 29. Zeisberger, op. cit., p. 141. 30. Ibid., op. cit., p. 139. AND MONOGRAPHS 204 LENAPE 39 344- 238. 31. Brainerd, John, quoted by Abbott in Idols of the Delaware Indians, American Nat- uralist, Oct. 1882. Jones, op. cit., pp. 87, 95. Brainerd, David, op. cit., p Pcnn, William, op. cit. Brainerd, David, op. cit., p 36. Ibid., p. 346. 37. Zeisberger, op. cit., pp. I33~i34- 38. Ibid., p. 131. A similar vision of a black and white duck was reported by the Lenape at the Grand River reserve in Ontario. See Harrington, M. R., Vestiges of Material Culture among the Canadian Delawares, American Anthro- pologist, U.S., vol. X, no. 3, p. 414, July-Sept., 1908. Brainerd, David, op. cit., p. 347. Zeisberger, op. cit., p. 132. Loskiel, op. cit., p. 40. Heckewelder, op. cit., p. 238 et seq. Adams, R. C. Notes on Delaware Indians, in Report on Indians Taxed and Indians not Taxed, U. S. Census 1890, p. 299. 45. Zeisberger, op. cit. p. 13S. 46. Ibid. pp. 136, 137. 47. Harrington, M. R. A Preliminary Sketch of Lenape Culture, American Anthropologist, vol. XV, no. 2, April-June, 1913. 48. Adams, loc. cit. 49. Zeisberger, op. cit. p. 138. INDIAN NOTES NOTES 205 50. Harrington, Canadian Delawares, pp. 414, 415. See note 39. 51. Waubuno, op. cit. p. 27. 52. Brainerd, David, op. cit. p. 237. 53. Adams, loc. cit. 54. Harrington, Canadian Delawares, p. 416. 55- Ibid. p. 417. 56. Marsh, Rev. Cutting. Documents Relating to the Stockbridge Mission, 1825-48, Wis- consin Historical Collections, vol. XV, pp. 164-165. 57. Zeisberger, op. cit. p. 138. 58. Adams, loc. cit. 59. Ibid. AND MONOGRAPHS 206 INDEX A'ckas or attendants of Annual ceremony duties of, 84-85, 87-88, 96-97, 103, 105, 10'7 See Attendants. Adams, R. C, on Annual ceremon}^ 118-122 on Buffalo dance, 182-183; on dreams or visions, 80; on Misi'ng^'' 'dance, 154-156 on Skeleton dance, 183-184. Air, mannitto of, 30. See Thunder Beings Alder, dye from bark of, 141 Alphabet used for Lenape words, 15-16 Altar at Annual ceremony, 115 ' America, prophecy of whites' coming to, 121 American Anthropologist, account of IMinsi ceremony in, 138-143 American Museum of Natural History, Doll in collection of, 46, 168-169; Tefi't collection in, 15, 38 American tribes, concept of Great Spirit among, 19-20 Animals, as guardian spirits, 49-50, 65, 70, 77, 80, 121, 195; ceremonies of, 171-183; spirits of, 118, 125, 194; thanks to, 134. See Wild animals Anima mundi compared with Great Spirit, 22 Annual ceremony, authorities on: Adams, 118-122; Indian comments, 111-115; Penn, 115-116; Zeisberger, 116-118; Bear cere- mony resembling, 171; carved faces in, 31; chant of Pokite'hemun at, 67-69; chants of INDIAN NOTES INDEX 207 visions at, 66, 73-76, 195; compared with Minsi ceremony, 127-145; Four winds in ritual of, 26; native name for, 109; penalties of omitting, 113-116; rites of Mask in, 36 146, 151; thanks given to Earth in, 29 Unami rites of, 81-111 ; variants of, 122-126 worship of Great Spirit in, 19; worship of Mask Being in, 35. See MiJisi Anthony, Michael, acknowledgment to, 14, 139 Ants as guardian spirits, 78 Arapaho, Ghost dance of, 191 Arrow, ceremonial use of, at Peyote rite, 187-188; arrows of Thunder Beings, 29 Ashes, ceremonial removal of, 101, 131-132; prevention of disease by, 160 A"'sipta'gihi or paint-dish of bark, 105 A" tcigamu' Lti"- , native name for Otter cere- mony, 176. See Otter ceremony Attendants, at Annual ceremony, 84-85, 87-88, 96-97, 103, 105-111, 117-118, 120; at Bear ceremony, 172-173; at Feast of first fruits, 144; at Minsi ceremony, 132-133, 137; at Otter ceremony, 179; at Peyote rite, 188. See A 'ckas Axe, Tornado threatened with, 47 Bad luck, caused by neglect of rites, 113-116 Bag, full of snakes, 35, 153; mask worn in, 42; of Mask impersonator, 34; of tobacco offered: to bear, 172; to otter, 177 Bark, boiled for making dyes, 141; ceremonial bowls and spoons of, 131, 137; ceremonial paint-dish of, 105-106; first Big House of, 148; roof of Big House of, 83 Beads of wampum, as invitation to dance, AND MONOGRAPHS 208 LENAPE 142-143; payment in, 110-111, 135; used in Minsi ceremony, 141-143. See Wampum Beans, offering of, 144; thanks to, 134; wam- pum string symbolizing, 141-142 Bear, abundance of, in Happy Hunting Ground, 58; ceremony of, 171-176, 199; fat of, burned, 117-118, 134; flesh of, offered to Corn Goddess, 44; hair of Mask Being like, Zi\ head of, fastened to mask of Mask impersonator, 34; provision of, for feast, 117 Bearskin, bag of Mask impersonator, 34, 155; cap of Mask impersonator, 42; coat of Mask impersonator, 41 ; dress of Mask im- personator, 56, 152-153; leggings of Mask impersonator, 34, 41; worn by members of Mask society, 159 ^'Beautiful town'' or Heaven, 56-57. See Happy Hunting Ground Belief: in Doll Being, 162-171; in dream or vision, 61-80; in Great Spirit, 18-24, 88-92, 192-193; in immortality, 52-60, 195-196; in supernatural beings, 17-51 Bergen, New Jersey, information from Indians at, 20 Big-Deer, Nani'tis given up by, 170-171 Big House or Xi'ngwikan, Annual ceremonies in, 35, 82-122; common to both tribes, 129-133, 196-197; construction of, 82-83, 119, 148-150; Elkhair on significance of, 113-115; Mask impersonator present in, 98-99; MuxhatoL'zing in, 123; of Bear cult, 173; of Minsi, 127-145; origin of, 147-152; prayer in, 112-113; preparation of, for Ceremony, 85-87, 117; return of hunters to, INDIAN NOTES INDEX 209 100-101; rites of Mask in, 151-152; seating of congregation in, 93; serving of meals in, 110; turtle rattles of, 181; visions recited in, 75-76. vSee Annual ceremony, Meeting- house Bilberries, at Annual feast, 118; in Happy Hunting Ground, 58 Birds as guardian spirits, 78, 80, 121, 195 Black, and red: carved faces painted with, 83, 119; Mask painted with, 33, 41, 150, 155; and white duck, as guardian spirit, 67, 140; hog, offering of, 173; symbolizing men, 140-141 Blanket, ceremonial waving of, 145; blankets spread over sweating-oven, 125 Blessing granted by guardian spirits, 65-67, 77, 194-195 Blood, luminous ball of, 5vS-54 Body, luminous form of, 53-54 Bones, burning of, at Annual ceremony, 118 Boivl, and dice game of mani'towuk, 25-26; ceremonial, in Bear cult, 173-174; bowls, bark, in Minsi ceremony, 131, 137 Bows and arroivs of Thunder Beings, 29 Box-tortoise rattle in Annual ceremony, 94-96, . 118, 120. See Rattles Box-turtle rattle of Planting dance, 143. See Rattles Boys, dreaming of, for power, 54; initiation of, 63-64, 78-80; pet of, 172; vision of Mask Being by, 147-152; visions of, 62-63, 72-75, 92, 140, 194-195 Brainerd, David, on animal spirits, 50; on Annual ceremony, 151-152; on carved faces in Big House, 42; on concept of soul. AND MONOGRAPHS 210 LENAPE 56; on dream or vision, 77; on Evil Spirit, 25; on Four Directions, 27; on Great Spirit, 22-23; on impersonator of Mask Being, 41-42; on sun, 28 Brainerd, John, on idol image or Doll, 46-47 Brass eyes of Mizi'nk, 158 ''Bringing in'' the meeting, 81, 92-94, 104, 122, 135, 174 Brown, William, acknowledgment to, 14 Brush house of Bear cult, 173-174 Buck, chant referring to, 69; prayer to, 126; ridden by Mask Being, d>3>, 148; women's share in, 106 Buckskin, skeleton wrapped in, 184 Buffalo, as guardian spirit, 78; dance of, 182- 183 Bunches of wampum, symbolism of, 141-143 Burial, Wolf clan rites of, 183-184 Burning, of bones, 118; of cedar leaves, 105; of fat, 117-118, 134, 173-175; of hemlock- boughs, 133, 144-145; of hog's head, 175; of moccasins, 47; of tobacco, 29, 98, 126, 151 See Offering Cactus called peyote, 186. See Peyote rite Caddo, Peyote cult originating among, 185 Canada, Lenape now resident in, 13-14, 170. See Ontario Canoe, coming of white men in, 121; over riv^er to Spirit land, 54 Cantico, Penn's term for ceremony, 115-116 Cap, bearskin, of Mask impersonator, 42 Carved drumsticks, \n Annual ceremony, 101- 103, 150; in Minsi ceremonv, 130-131, 139-140. 197 INDIAN NOTES INDEX 211 Carved faces, on dvumsticks, 101, 130-131, 197; on posts of Big House, 42-43, 83, 88, 106, 119, 148, 150; on posts of Minsi Big House, 129-130, 151; representing Keepers of the Heavens, 31. See Mask, Masks, Misfng""' Catfish, James Wolf's dream of, 72-73 Cattle, Mask Being guardian of, 35, 157 Cayuga, False Face company of, 161; long- house, thanksgiving of Lenape in, 139; Planting dance of, 143 Cedar-leaves, burning of, at Annual ceremony, 105 Central post, carved faces on, 83, 119, 151 ; cere- monial of: in Annual ceremony, 94, 106, 119-120; in Feast of first fruits, 144; in Minsi Big House, 129-130, 135; in Muxha- toL'zing, 123 Central West, Peyote cult in, 185 Ceremonies, directed by guardian spirit, 65; extinction of, 63; in honor of dead, 55, 191, 195-196; minor, 198-199; of Big House, 75-76, 82; of Lenape, paintings of, 14; of Minsi Bi House, 127-145; of Minsi to Mother Corn, 43; of Unami and Minsi, compared, 196-200; thanks given to Great Spirit in, 18, 145, 196. See Annual cere- mony, Ceremony Ceremony, of Bear, 171-176; of Buffalo, 182- 183; of Doll Being, 46, 162-171; of First fruits, 144-145; of Mask Being, 35, 198-199; of Mask societv, 37, 159-161; of Otter, 176-183; of Peyote, 185-191; of Skeleton dance, 183-184; of Thanskgiving, 139-143. See Annual ceremony. Ceremonies Chant, at Otter ceremony, 180-181 ; of Pokite'- AND MONOGRAPHS 212 LENAPE hemun, 67-68; referring to Mask Being, 69; referring to visions, 66-74, 136, 174-175, 195; Unami examples of, 67-72. See Singers, Singing, Visions Charm, opi'na or blessing as, 65-66; charms: from Great Horned Serpents, 49; miniature masks as, 36, 42. See Fetishes Charts of Heaven drawn on deerskin, 57 Chastity of boys, 62-63 Chief, of the gods, (jreat Spirit as, 19; hunter of Annual ceremony, 85, 97. . See Leader Chief Waiihuno, description of Minsi ceremony by, 143-145; on Great Spirit, 21-22 Children, cared for by Mask Being, 34-35, 153, 155-156; Doll Being revealed to, 162-163; Little People hunted by, 49, 193; meeting of, with parents in Heaven, 53, 91; no ^longer pi'lsu", 63, 112-114; part of, in Annual ceremony, 108-109; prayers for, 115, See Boys, Girls Cholera checked' by False Face company, 161 Christ, tomb of, at Peyote rite, 186-187. See Jesus Christ Christianity, concepts of, in Peyote rite, 186-190; idols given up for, 38; Nani'tis given up for, 169; visions given up for, 72. See Devil, Missionary, Whites Clans, see Phratrics Clothing of Nani'tis, 167. See Costume Coat of bearskins of Mask iniperscnator, 34, 41 Colors, dyes for, 141. See Black, Red Comet, attributes of, 48-49 Cones, copper, adorning Mizi'nk, 158 Confederacy of the Lenape, 13 INDIAN NOTES INDEX 213 Conjurer, information of, in regard to Great Spirit, 22-23 Copper adorning Mizi'nk, 158 Corn, beans and vegetables, wampum string symbolizing, 141-142; called Lenape food, 70; in rattle of Mask impersonator, 42; offering of, 144; soul likened to, 59; spirit, duties of, 193; thanks for, 145; thanks to, 134. See Mother Corn Corn-bread at Minsi cercmon\% 137 Corn Goddess, see Mother Corn Corn-miish, see Hominy, Sd'pan Costume, of impersonator: of Mask Being, ZZ- 34, 41-42, 56, 152-153, 155, 158; of Otter, 177-182; of members of Mask society, 159; of Nani'tis, 169-170; of Sun, 27; worn at Annual ceremony, 93; worn at Ghost dance, 191 Cranes or singers of Annual ceremony, 85. Sec Singers Crayfish, James Wolf's dream of, 72-73 Creator, see Great Spirit Cripples, injunction to help, 91-92 Crooked nose of Mizi'nk, 158 Crops, prayer for, 44, 134; ruin of, 113; supernatural control of, 194; w^atered by Thunder Beings, 193 Cross, drumsticks marked with, 101; spirit road represented by line on, 187-188. See Crucifix Crow as guardian spirit, 69-70 Crucifix at Peyote rite, 187 Cult, see Ceremony, Ceremonies Dance, at Thanksgiving ceremony, 142-143; AND MONOGRAPHS 214 LENAPE in honor of Great Spirit, 88; native terms for, 115-116; of Buffalo, 182-183; of Doll Being, 164-165; of First fruits, 128; of guardian spirits, 73; of Ghost, 190-191 of Mask impersonator in Big House, 42, 99 of Misi'ng^^\ 152-156; of Skeleton, 183-184 of Weope'lakis, 36; Planting, 143; Straw- berry, 128, 197; dances connected v/ith Mask society, 160. See Dane lug Dance songs accompanying chants, 66. See Chant, Singers, Singing Dancing, at Annual ceremony, 42, 95, 99, 103, 106, 115-116, 118-122; at Feast of first fruits, 145; at Minsi ceremony, 135-136, 140; in ceremonies of Nani'tis, 168, 171; in Happy Hunting Ground, 56, 58. See Dance Dankers, Jaspar, and Slnyter, Peter, on Great Spirit, 20 Day, clothing the Great Man, 23; god of, 28. See Great Spirit Dead, beliefs concerning, 52-60; ceremonies in honor of, 55, 191; dance in honor of , 183-184; food offered to, 52, 195-196; food taken by, 71; going west, 132; spirits of, as guardians, 71-72, 194-195. See Ghosts, Immortality Death, propitiation to prevent, 199 Deer, abundance of, in Happy Hunting Ground, 58; ceremonial hunting of, 97-101; for Annual ceremony, 117; for Doll dance, 163-164, 168-169; for Feast of first fruits, 144; for Minsi ceremony, 132; herded by Mask Being, 2>Z, 148, 150, 156 Deer-hoofs adorning Mizi'nk, 158 Deerskin, charts of Heaven drawn on, 57; INDIAN NOTES INDEX 215 clothing Sun, 27; drum at Annual ceremony, 85, 94-95, 100, 106, 115-116, 120; drum at Buffalo dance, 182-183; drum at Doll dance, 165; drum at Minsi ceremonies, 130, 135, 139; drum at Misi'ng^'dance, 154-155; drum at Peyote rite, 188; giving away of, at Annual ceremony, 108-109; stuffed with grass, 123; suspended from pole, 144; taken by hunters, 108; worn by members of Mask society, 159 Delaware, Lenape first encountered in, by whites, 13 Devil, a Christian concept, 24-25, 57, 194. See Evil Spirit Devil dance, Misi'ng'^^ dance so called by whites, 156 Dewey, Oklahoma, Big House near, 82 Dictionary, Indian, Zeisberger, author, 43 Disease, caused by neglect of rites, 116; cere- mony of expelling, 37; cured by Mask Being, 159, 161; cured by Pabookowaih, 168-169; prevention of, by ashes, 160. See Sickness Dish of bark used in Annual ceremony, 105- 106 Doe offered to Nani'tis, 168-169 Dogs, forbidden in Big House, 121; prevented from eating bones, 118 Doll Being, belief in, 45-47, 162-163, 193, 199; Unami dance of, 163-166. See Nani'tis Dolls, see Fetishes Dream helper, see Guardian spirit Dreams, see Visions Drink, ceremonial, at Bear cult, 175-176; of Minsi ceremonies, 128, 134 AND MONOGRAPHS 216 LENAPE Drum, at Annual ceremony, 85, 95-94, 100, 103, 106, 115-116, 120, 197; at Buffalo dance, 182-183; at Doll dance, 165, 168; at Feast of first fruits, 144; at Ghost dance, 191; at Minsi ceremony, 130, 135, 139-140, 197; at Misi'ng''' dance, 154-155; at Peyote rite, 188-189 Drummers, at Annual ceremony, 95, 100, 110, 150; at Doll dance, 165 Drumsticks, at Annual ceremony, 101-103, 106, 150; at Minsi ceremony, 130-131, 139, 197; at Peyote rite, 188 Duck as guardian spirit, 67-69, 140 Dyes for red and black, 141 Eagle-feathers, fan of, 188 Earth, concept of, 28-29; created by Great Spirit, 18, 21; duties of, 193; thanksgiving to, 89-90; wampum string symbolizing, 141-142 Earthquake caused by abandoning rites, 149, 151 East, ceremonial significance of, 74, 83, 85, 98, 100-101, 108-109, 119, 121-122, 131, 137, 144-145, 149, 155, 182, 186-187; Grand- feither at, 26; home of Great Spirit in, 109; thanksgiving t'^-, 89 Elau'nato or Comet, attributes of, 48 -49 Elder brother, title, of moon, 28, 193; of sun, 28, 193; of Thunder Beings, 29, 193 Elements, as guardian spirits, 77; worship of, 29-31. See Thunder Beings Elkhair, Chief Charley, acknowledgment to, 14; Annual ceremony explained by, 112-115; myth of Mask related by, 146-152; speaker INDIAN NOTES INDEX 217 of Annual ceremony, 85; speech of, at Annual ceremony, 87-92 Elkire, see Elkhair Emetics, purification by, 57, 79; visions induced by, 64 Eudaliin towi'yiin, title of Four Directions, 26 English settlements on Susquehanna, 41 Europeans, concept of Devil introduced by, 25, 57, 194. See Christianity, Whites Evil, exclusion of, from Heaven, 53, 56-59 Evil Spirit, native concept of, 24-25 Evil spirits, driving out of, 133, 145, 188; ghosts as, 59; Giant Bear one of, 49; Great Horned Serpents as, 29, 49, 193; placation of, 194; Tornado one of, 47-48 E-ye-he-ye-c, cry concluding chant, 136 Faces, carved: by children on sticks, 162; in Big House, 31, 42, 83, 88, 119, 148, 150; in Minsi Big House, 129-130, 151; on drum- sticks, 101, 150, 197; on Minsi drumsticks, 130-131; ceremonial painting of, 105-106; painted by sun, 76; painted, of Mask Being, 33, 41-42, 150, 155; painted, of sun, 27. See Mask, Masks Fairies, Little People like, 49 Fall, Annual ceremony celebrated in, 81, 116, 119-120; ceremony of Nani'tis in, 171; Thanksgiving in, 139 False Face Company of Iroquois, 198-199; compared with Minsi mask, 161 Family, keepers of: Bear, 172; Doll, 163-164; Mask, 33-35, 151; Nani'tis, 166-171; Otter, 177-182; sacrifice by, 116-117 AND MONOGRAPHS 218 LENAPE Fans, eagle- feather, at Peyote rite, 188; turkey-wing, ceremonial sweeping with, 133 Fasting, visions induced by, 60, 64, 79, 194 Fat, drinking of, 176; thrown on fire, 117-118, 134, 173-175 Feast, at Annual ceremony, 85, 96-97, 107, 109; at Bear ceremony, 173-176; at Buffalo dance, 182; at Doll' dance, 166-167; at Minsi ceremony, 137; at Misi'ng^' dance, 152-156; at Peyote rite, 190; ceremonial, Zeisberger on, 116-118; of the Dead, 195- 196; of First fruits, 144-145; of hunters, 97-98, 100-101; of Machtuzin, 126; of Otter ceremony, 177, 179, 182; to Nani'tis, 169, 171 Feasting in Happy Hunting Ground, 56 Feathers, adorning Mizi'nk, 158; fan of, 188; Peyote placed on, 187; red, worn by sun, 27 Feeding, of dead, 52, 71; of Nani'tis, 167; of Otter, 179, 182 Female deities: Doll Being, 46, 162-171; Earth, 28, 89-90, 193; Grandmother at the South, 26; Great Spirit, 20; Mother Corn, 43-44, 70, 195 Festival of Machtuzin, 125-126. See Cere- monies, Ceremony Fetishes or dolls, 45-46, 162. See Charm, Doll Being Fire, ceremonial making of: at Annual cere- mony, 85-88, 101, 132-133, 196; at Buffalo dance, 182; at Otter ceremony, 179; cere- monial use of: at Annual ceremonv, 98-100, 105, 107, 117-121, 134, 160; at Bear cult, 173-175; at Doll dance, 165-166; at Feast of first fruits, 144-145; at Otter ceremony, INDIAN NOTES INDEX 219 180-181; at Peyote rite, 187, 189; festival in honor of, 125-126; gift of Great Spirit, 18; tobacco offered to, 126 Fire-drill used in Annual ceremony, 86. See Pump-drill Fire-maker of the mani'tos, 101 . See Pump-drill First fruits, offering of, 115, 144-145, 197. See Strawberry dance Fish as guardian spirit, 72-73, 78 Flint, and steel, ceremonial fire-making with, 179; fire springing from, 18 Flying Wolf, vision of, 12>~l(i Food, ceremonial purity of, 62-63; distribution of, at Annual ceremony, 121; hunters pro- vided with, 97; offered to dead, 52, 195-196; procured by dead, 71. See Feast Foot-log across river to Spirit land, 54 Forest, boys driven into, for vision, 63-64 Forks on drumsticks, 130, 141 Four, attendants: at Annual ceremony, 118; in Minsi ceremony, 132; drumsticks in Minsi ceremony, 139; musicians in Minsi ceremony, 140 Four Directions or Four Winds, mani'towiik of, 25-27, 29, 88, 112-113, 193; prayers to, 51. See Winds Four Powers, Brainerd on, 22. See Four Directions Fouts, see Fox Fox, Julius, acknowledgment to, 14; explana- tion of Annual ceremony by, 111-113 Fox, Minnie, acknowledgment to, 14 Fruits, prayer for, 113. See First fruits Fii^l moon. Annual ceremony held in, 119-120; Misi'ng^' dance in, 152 AND MONOGRAPHS 220 LENAPE Future, controlled by guardian spirit, 62; foretold by visions, 61-62, 79-80, 121; prayers for, 115. See Immortality Game, Mask Being guardian of, 150 Ga'muing, native name for Annual ceremony, 109. See Annual ceremony General thanksgiving, see Thanksgiving Genii of places, 51 Ghost dance, rites of, 190-191 Ghosts, as guardian spirits, 54; bewitchment by, 59 Giayit Bear, an evil mani'to, 49. See Great Bear Gicelemil"kaong or Great Spirit, 88, See Great Spirit Gickomki'zho or Gtckokwi'ta, Unami name of sun, 27. See Sun Girls, sacred otter of, 176-179; vision of Doll Being by, 162-163 Gilctla'kan or Thanksgiving ceremony, 139-143 God of dav, 28. See Sim God of light, 23-24. See Great Spirit Goodness, attribute of Great Spirit, 17, 23-24; definition of, 58; reward of, 53, 56, 58, 90-92 Gourd rattle at Peyote rite, 188 Grandfather, at the East, 26; at the North, 26, 48; at the West, 26; title of: Four Directions, 193; Mask, 112; Tornado, 47; Fire, 125 Grandmother, at the South, 26; Paboth'kwe, Great Spirit of the Shawnee, 20; title of Doll Being, 164; title of one of Four Direc- tions, 193 Grandparents at the Four Directions, 26-27 INDIAN NOTES INDEX 221 Grand River, Ontario, drumsticks collected at, 130-131; Mask collected at, 158, 160-161; Nani'tis collected at, 168; version of Minsi ceremony at, 138-143; worship of Corn Goddess at, 43 Grass, deerskin stuffed with, 123; drum stuffed with, 154, 165; strewn for seating guests, 117 Grasshoppers, plague of, 113 ^'Graven image^' of Mask Being, H. See Mask, Misi'ng"^^ Grease, annointing with, in Annual ceremony, 105-106 Great Bear, a lesser mani'to, 49, 193 Great Father, see Great Spirit Great Horned Serpents, evil mani'towiik, 49; protection against, 29, 193 Great Man, attributes of, 23. See Great Spirit Great Spirit or Gicelemu^' kaong^ concept of, 18-24, 88-92, 192-193; early writers on, 20-24; goodness of, 23-24; guardian spirit sent by, 80, 121; home of, in east, 109; home of, in Twelfth Heaven, 19, 31, 52-53, 196; masks the messengers of, 31, 88, 112- 113; Minsi concept of, 127-128, 133-134; praver to, 18, 31, 88-90, 112-113, 136-138, 196; relation of Mask Being to, 32-33; remote from individual, 62; thanks to, at Annual ceremony, 18, 120, 138, 196; thanks to, at Feast of first fruits, 145; thanks to, in Peyote rite, 190; Thunder Beings ministers of, 29; wampum given by, 122; wampum string symbolizing, 141-142; worship of, at Annual ceremony, 118. See Pa"tiimawas AND MONOGRAPHS 222 LENAPE Guardian spirit, animals as, 49-50, 70, 77, 80; ants as, 78; birds as, 78, 80; buffalo as, 78; chants explanatory of, 66; courage derived from, 78-79; crows as, 69-70; dead as, 54, 71-72; ducks as, 67-69, 140; elements as, 77; fish as, 78; given by Great Spirit, 80, 121; given in visions, 65-66, 194-195; Mask Being as, 69, 151, 197; moon as, 78; Mother Corn as, 70; owl as, 78; periodic ceremonies of, 199; prayer to, in sweat- house, 123-124; serpent as, 78; sun as, 76,78; supernatural helpers as, 61-63; Thunder Being as, 74-75; title of Mother Corn, 43; vision of, 174-175. See Thunder Beings, Visions Ha-a-a, variant of prayer-cry, 108. See Ho-o-o Hair, of Mask Being, 3:^, 158; of Sun, 27; of Tornado, 47 Halfmoon, Sun spirit guardian of, 76 Hank, Eunice, Nani'tis given up by, 169 Happy Hunting Ground or Land of Spirits, 20-21, 52-59, 88, 90-92. See Heaven Head, bear's, ceremonial offering of, 173-175; of family, duties of, 117; heads: annointed with red paint, 105; carved on drumsticks, 101, 139-140, 150, 197; dropping of, by Comet, 48-49; stone, of Mask Being, 40-41 Health, Bear cult preserving, 172; fetishes preserving, 45-46; Otter cult preserving, 177-179; god of, 168; Mask restoring, 34, 36-37, 156-157, 159, 161; Nani'tis guardian of, 163-164, 166-171; prayer for, 134; supernatural control of, 194. See Sickness INDIAN NOTES INDEX 223 Heaven, concept of, 20-21, 52-59; duration of journey to, 88; Milky Way to, 58; Peyote road to, 187; sweeping way to, 88, 107; visited by preachers, 57; visited during visions, 189-191. See Happy Hunting Ground Heavens, keepers of, 31; return of Pa^'tiimawas to, 127-128. See Happy Hunting Ground, Twelfth heaven Heckewelder, John, on dreams or visions, 78-80; on Great Spirit, 21; on Thunder Beings, 30; on Unala"tko, 124 Hell, extraneous concept of, 57 Hemlock-boughs, ceremonial burning of, 133, 144-145 Herb, passed at Peyote rite, 188-189; herbs: prayers in gathering, 26, 51; thanks to, 134 Heye Museum, see Museum of the American Indian, Heye Foundation Hill, home of' Mask Being, 158 Hog, feast of, at Otter ceremony, 176-179; offering of, 173-175 Ho" -ho''-ho" or cry of Mask Being, 149, 153 Holm, Thomas Campanius, on Evil Spirit, 25; on Great Spirit, 21 Hominy, at Buffalo dance, 182; at MTsi'ng^' dance, 153-154; offered to Doll Being, 163-164, 166; offered to Mask Being, 150; preparation of, for Annual ceremony, 85, 96-97 Ho-o-o, a prayer-cry, at Annual ceremony, 95, 97, 99-100, 103-104, 106-108, 136-138; at Bear ceremony, 175; origin of, 112-113 Horses, Mask Being guardian of, 35, 157; tobacco offered to recover, 35 AND MONOGRAPHS 224 LENAPE Hu-hu-hu, cry at Bear ceremony, 174-175 Hu-hu-hu-hu, cry at Otter ceremony, 181 Human heads carved on drumsticks, 101, 139-140, 150, 197 Human skeleton dance, see Skeleton dance Hunt for Nani'tis, 171 Hunter at Doll dance, 164 Hunters, Buffalo dance of, 182-183; of Annual ceremony, 97-101, 108, 110, 117; of Minsi ceremony, 132, 137; of MuxhatoL'zing, 123 Hunting, help of impersonator of Mask Being in, 158; in Happy Hunting Ground, 56; prayer before, 134, 137; supernatural control of, 62, 194; tobacco offered before, 35, 157 Hweisk-qiieem, Minsi term for corn, 144. See Corn Idol or Mesink', 43. See Mask, Mask Being, Misi'ng^' Illegitimacy disregarded in family rites, 116 Images possessing life, 45-47. See Doll Being, Fetishes Immortality, belief in, 20-21, 52-60, 195-196 Impersonator, of Mask Being, 34-36, 41-42, 45, 56, 98-99, 138, 150, 152-159; of Otter, 177-182 Indian corn, see Corn Indian dictionary, Zeisberger, author, 43 Indians, comments of, on Annual ceremony, 111-115; United States Census report on, cited, 80 Initiation of boys, 63-64; Hecke welder on, 78-80. See Boys, Visions Iroquois, ceremonial fire-drills of, 86; masks INDIAN NOTES INDEX 225 of, compared with Minsi, 36, 138, 160-161, 198-199; Planting dance of, 143; primitive skirt among, 169; Strawberry dance of, 128, 197 Tesus Christ, Nani'tis given up for, 170; road of, 187. See Christianity, Peyote rite Jones, Peter, on Nahneetis, the Guardian of Health, 46, 168-169; on Minsi masks, 37-38, 158 Journal of a voyage to New York in idyg-idSo, Dankers and Sluyter, authors, 20 June, Minsi Big House ceremony in, 128 Kacheh Munitto, see Kaunzhe Pah-tum-owans Kansas, celebration of Annual ceremony in, 122-124; Lenape now resident in, 13 Ka'pyiThUm, native name of Isaac Monture, 14, 161 Kaunzhe Pah-tum-owans or Kacheh Munitto, ancient Minsi name of Great Spirit, 22. See Great Spirit Keeper of Mask, general duties of, 34-36, 151; notification of dance by, 152; stray stock returned through, 157 Keepers of Four Directions, see Four Directions Keepers of the Heavens, 3 1 . See Carved faces, Four Directions Ke^'tamto'wet, ancient Minsi name of Great Spirit, 19, 127. See Great Spirit Kickeron or Kickerom, recorded name of Great Spirit in New Jersey, 20 Ki'mkd or KVntika, native terms for dance, 115-116 Kiowa, Ghost dance of, 191 AND MONOGRAPHS 226 LENAPE Ki'zho or Ki'zhox, Minsi name of sun, 27, See Sun Kokulupo'w^'e, native name of Chief Charley Elkhair, 14. See Elkhair Kunu"''xds, native term for otter-skin, 179. See Otter ceremony Kivi, or whoop, concluding dance, 136 Lakes, home of Great Horned Serpents, 49 Lameness caused by ghosts, 59. See Cripples Land of Spirits or Tschipeghacki, 58. See Happy Hunting Ground, Heaven Leader, of Annual ceremony, 81-82, 92-94, 117, 120; of Bear cult, 174-175; of Doll dance, 165; of Feast of first fruits, 145; of Minsi ceremony, 133-134; of Peyote rite, 188-190; leaders, favored with visions, 195 Leaves, strewn for seating guests, 131 Legend, of Annual ceremony, 111-112; of Comet, 48-49; of coming of whites, 121-122; of Mother Corn, 43. See Myth Leggings of Mask impersonator, 34, 41 Lesser mant'towiik: animal spirits, 49-50; Bear, 172-176; Comet, 48-49; Doll, 45-47, 162-171; Earth, 28, 89-90; Great Bear, 49, 193; Great Horned Serpents, 29, 49, 193; Keepers of the Heavens, 31; Mask Being, 32-43, 146-161; ministers of Great Spirit, 18, 21, 193-194; Moon, 28; Mother Corn, 43-44; of Four Directions, 25-27; Otter, 50, 176-182; Snow boy, 48; Sun, 27-28; Thunder Beings, 29-31; Tornado, 47-48 Light, Brinton on concept of, 23-24 Lightning, Flying Wolf's love of, 75-76; prayer to avert, 30 INDIAN NOTES INDEX 227 Little Caney river, Oklahoma, Big House on banks of, 82 Little People hunted for by children, 49, 193 Living Mask, see Mask, Mask Being Living Solid Face, see Mask, Mask Being Logan family, mask dehvered up by, 38 Logs, Big House built of, 82; foot-log to Spirit Land, 54; seats for Mtsi'tig^^ dance, 153 Loskiel, George Henry, on dreams or visions, 78; on earth, 29; on Four Directions, 27; on Great Spirit, 25; on moon, 28; on sun, 28; on twelve gods, 31 Machtnzin, festival in honor of fire, 125-126. See MiixhatoL'zing Maize, see Corn Mani'toivtik or spirits, belief in, 17-44; offerings to, 144-145; thanksgiving to, in Annual ceremony, 89-90. See Great Spirit, Lesser manVtowiik Mannittos, Heckewelder on, 21. See Lesser manVtowiik Maple, dye from bark of, 141 Marble-like object given to Pokite'hemun by guardian spirit, 67 Marsh, Cutting, account of Nani'tis by, 169-171 Mask, absent from Bear ceremony, 171; annointing of, 105-106; as guardian spirit, 151; called Weope'lakis, 35-36; carved faces of, in Big House, 42, 83, 88, 148, 150; healing power of, 34, 37, 156-157, 159, 161; keeper of, 34-36, 151-152, 157; painting of, 33-34, 41, 150, 155; society of Minsi, 36-37, AND MONOGRAPHS 228 LENAPE 138, 159-161, 198-199; Unami myth of, 146-152. See Mask Being, Masks, Mhi'ng"'' Mask Being or Misinglidli'kun, as guardian spirit, 195; ceremonies of, 197; cult of, 32-43, 198; deer herded by, 32>, 99; diseases cured by, 34-35, 156-157, 159, 161; general duties of, 193; impersonator of, 34-36, 41-42, 45, 56, 98-99, 138, 150, 152-159; masks the symbol of, 2>2>, 42, 45, 83, 88, 99, 148, 150; myth of, 147-152; relation of Keepers' of Heavens to, 31; vision concern- ing, 69. See Mask, Masks, Misi'ng'"'' Masks, of stone, found in New Jersey and vicinity, 38-41; painting of, 83, 119; prayer- cry carried by, 31, 112-113; representing Keepers of the Heavens, 31; symbols of Mask Being, i?>, 42, 45, 83, 88, 99, 148, 150. See Mask, Mask Being, Misi'ng'"' Master of Ceremonies, see Leader May, Misi'ng^' dance in, 152 Meals served by a'ckas, 110-111, 118 Medicine, from tooth of Great Bear, 49; prayer to Four Directions in making, 26 Medicine-man, see Shaman Mediumship, belief in, 54-55, 196 Meeting-house of Mask society, 159 Men, black symbolizing, 140-141; drumsticks representing, 101, 130-131 Menses, women in, taboo, 62-63, 88, 133, 197 Mesink' or idol, 43. See Mask, Mask Being, Mtsi'ng^' Messengers of Great Spirit, 31, 88. See " Four Directions Messingq, Adams on dance of, 155-156. See Mask, Mask Being, Misi'ng^^ INDIAN NOTES INDEX 229 Me Zeengk, name given by Peter Jones to Mizi'nk, 38. See Mizi'nk Milky Way, the road to Heaven, 58 Miniature masks or charms, 36, 42-43 Minsi or Muncey, a tribe of the Lenape, 13; archaic heaven of, 54; behef of, in Great Spirit, 19, 127, 133-134; behef of, in plant spirits, 51; Big House of: 128-132; Mask impersonator absent from, 138; carved faces in, 129-130, 151; ceremonies of, compared with Unami, 127-145, 196-200; ceremonies of, to Mother Corn, 43; chants of, referring to visions, 72-77; Doll Being of, 45-47, 162, 166-171; Feast of first fruits of, 144-145; guardian spirits of, 72-77; ki'ntika or dance of, 116; Mask of, 36-38, 158-161; Mask society of, 138, 159-161, 198-199; mediumship among, 54-55; pro- portion of, in Lenape, 124-125; Thanks- giving ceremony of, 138-143 Misi'ng'^\ dance of, 152-156. See Mask, Minsi mask MhinghdW kiin, Unami name for Mask Being, 32. See Mask Being Mtsingki'mkd, Unami name for Misi'ng"^' dance, 152. See Mhi'ng""^ Missionary teaching, concept of Great Spirit not due to, 19-20. See Christianity Mizi'nk, Minsi form of Misi'ng""', 158. See Mask society, Minsi mask Mizinkhali'kiin, Minsi form of Misinghali'kun, 36. See Mask Being Mizinki'ntika or dance of Mask society, 159 Mkddhi'gHn, Minsi term for painted sticks, 140. See Sticks AND MONOGRAPHS 230 LENAPE Moccasins, burned to deflect Tornado, 47; made for Nani'tis, 167; made of ceremonial deerskins, 108 Monture, Chief Nellis, acknowledgment to, 14 Montiire, Isaac, acknowledgment to, 14; Minsi mask bought from, 161 Moon, or mound, at Peyote rite, 186-187; or Piske'weniki'zho: as guardian spirit, 78; con- cept of, 28; duties of, 193; w^ailing to, 145; wampum string symbolizing, 141-142. See Full moon Moral code, at Annual ceremony, 58, 90-92; at Feast of first fruits, 144; at Minsi Annual ceremony, 133-134, 137; at Peyote rite, 186-190 Mortar made of mud, 85 Mortar, peyote crushed in, 188 Mother, title of earth, 28, 89-90, 193; title of Nani'tis, 170-171 Mother Corn, as guardian spirit, 70, 195; attributes of, 43-44, 51 Mound, ceremonial, in Peyote rite, 186-187 Mountains, home of Mask Being, Z^, 147; home of Thunder Beings, 30 Moxhomsa' Eliosi'gak or Grandfather at the West, 26 Moxhomsa' Lowane' yUng^ or Grandfather at the North, 26 Moxhomsa' Wdhdnjio'pung'' or Grandfather at the East, 26 Mud, ceremonial mortar made of, 85 '' Muncey devil idol'' or mask, 38. See Mask '' Muncey John" Henry, Sun spirit guardian of. 76' INDIAN NOTES INDEX 231 Mmiceytown, Ontario, drowning near, 55; masks of, 158; Minsi ceremony at, 127- 138 Munsey, see Minsi Museum of the A merican Indian, Heye Founda- tion, masks in, 36; paraphernalia of Otter ceremony in, 176; researches of, 15 Music, see Drum, Singers, Singing Musselshells used as spoons at feast, 97 MuxhatoL'zing form of Annual ceremony, 123-124. See Machtuzin Myth, of Bear ceremony, 172; of Doll Being, 162-163; of Minsi Annual ceremony, 127-128; of Otter, 176-179; of Thunder, 30. See Legend Nahneetis, the Guardian of Health, Peter Jones on, 168-169. See Nani'tis Nani'tis, account of, by Rev. Cutting Marsh, 169-171; ceremonies of, 166-171; feeding of, 167-168; in E. T. Tefft collection, 168-169; Minsi term for Doll Being, 45-47, 162. See Doll Being Na'nkiima'oxa, nati\e name of Michael Anthony, 139, 140. See Anthony, Michael Nanticoke, proportion of, in Lenape, 124-125; Skeleton dance of, 183-184 Nature, how regarded, 17, 23. See Great Spirit, Lesser manVtoiviik, Offering, Prayer Nee-shaw-neechk-togho-quanoo-maun or Ween- da-much-teen, Minsi term for Feast of first fruits, 145 New fire, ceremony of, 196; making of, 101. See Fire New Jersey, early writers on Lenape in, 20; AND MONOGRAPHS 232 LENAPE Lenape first encountered in, by whites, 13; Lenape stone masks found in, 38-41 New York, Lenape first encountered in, by whites, 13 'Ngammuin, or feast, described by Zeisberger, 109. See Annual ceremony Niagara gorge, home of Thunders, 30 Nicholas, Joe, Mask delivered up by, 38 Night sun, see Moon No^'oma Cawane' yiing'' or Grandmother at the South, 26 North, ceremonial significance of, 93, 103, 108, 119, 147; mani'towukof, 25-26; thanksgiving to, 89 North American tribes, belief in visions among, 61 October, Annual ceremony held in, 81, 119-120 0"das, Unami term for Doll Being, 46, 162. See Doll Being 0"das-ki'nikd, Unami term for Doll dance, 163. See Doll Being Offering, of bear's fat, 117-118, 134; of bear's flesh to Corn Goddess, 44; of deer to Doll Being, 163; of doe to Nani'tis, 168-169; of first fruits, 115, 144-145; of food to dead, 52, 195-196; of hog to Otter, 173; of hominy to Doll Being, 163-164, 166; of hominy to Mask Being, 150; of moccasins to avert tornado, 47; of tobacco: on behalf of hunters, 98-99; to Bear, 172; to fire, 126; to Four Directions, 26; to Mask, 34, 35, 151, 157; to Mask impersonator, 153, 156; to Otter, 177; to Thunder Beings, 29; of wampum to deer, 123; offerings: at Annual INDIAN NOTES INDEX ceremony, 117-118; to genii, 51; to guar- dian spirit, 62; to Mask, 43; to Nani'tis, 45-46; to Snow boy, 48. See Propitiation, Sacrifice Officers of Annual ceremony, 84-85; payment of, 110-111, 121 Ohio, Lenape stone masks found in, 38-41 Oklahoma, ancestry of Lenape now in, 124-1 25; Annual ceremony celebrated in, 81-111, 119-122, 130, 138; Lenape now resident in, 13; primitive skirts worn in, 169; worship of Corn Goddess in, 43 One"tko or Nanticoke, 183. See Nanticoke Ontario, Canada, Lenape now resident in, 13; mediumship reported in, 55; Mmsi cere- monies in, 43, 127-145. See Grand River, Munceytown Qn-o^-o", prayer-cry of Mask society, 159 Opi'na or blessing granted by guardian spirits, 65-66. See Blessing Orientation,-^?, to fire, 101, 119-120; at Misi'- ng'""' dance, 155; in offerings, 98; in Peyote rite, 186-187; in praying, 100, 108, 109, 122, 137; in visions, 74, 147, 149; of carved faces, 83; of ceremonial cooking, 85, 182, 187; of entrance and exit, 119, 131-132, 144-145; of heaven, 54, 56; of rattles, 103, 120; of seating, 93, 119, 131; of thanksgiving, 89. See East, North, South, West Origin, of Bear ceremony, 172; of Mask, 33, 146-152; of Minsi Annual ceremony, 127- 138; of Nani'tis, 166-167; of Otter ceremony, 176-179; rf Peyote rite, 185, 199 Otter, ceremony of, 176- 83, 199; power from, 5:) 233 AND MONOGRAPHS 234 LENAPE Otter-skin, regalia of, 177-182 Our Mother, title of Earth, 28 Owl as guardian spirit, 78, 195 Pahookowaih, god of health, 168-169 Paboth'kwe, Great Spirit of the Shawnee, 20 Paint, on carved faces, 83, 119, en drumsticks, symbolism of, 140 141; on face of Mask Being, o3>, 41, 150, 155; on face of Muncey John, 76; on face of Sun, 27; on sticks used in Minsi ceremony, 131, 139-141. See Black, Red Paint-dish of bark in Annual ceremony, 105- 106 Paintings by Ernest Spybuck, 14 Paku"di'giin or carved drumsticks, 101. See Drumsticks Pantheon of the Lenape, 17-44. See Great Spirit, Lesser rnani'towiik, AlanVtowiik Papasokwi^'liin, Una mi name for Bear cere- mony, 171. See Bear ceremony Paradise, see Happy Hunting Ground Parents, kindness to, rewarded, 57; meeting with, in Heaven, 53, 91 Partridges, Thunders in form of, 30 Pa"tiimaivas, Minsi name for Great Spirit, 19, 127; Minsi worship of, 133-134. See Great Spirit Payment of officers and attendants at cere- monies, 97, 99, 104, 106-111, 118, 121, 152-154, 164, 172-173, 179. See Wampum Peacemaker, Mask Being so considered, 156 Pebbles in tortoise-shell rattle, 118, 120 Penn, William, on Annual ceremony, 115-116; on concept of soul, 56; on Great Spirit, 20-21 INDIAN NOTES INDEX 235 14. See Pennsylvania, Annual ceremony in, 130; Lenape first encountered in, by whites, 13; Lenape stone masks found in, 38-41 Peta'nihink, native name of Julius Fox, See Fox, Julius Pethakowe'yuk or Thunder Beings, 29. Thunder Beings Pets, cult of, 198; spirits of, 172, 176 Peyote, rite, 185-196, 199; road, 187, 189-190 Pheasant, Monroe, aclcnowledgment to, 14 Phratries or totemic groups: prayers of, 104; rituals among, 81-82, 108-109, 119-120; Turkey, in Bear cult, 175; Wolf: Bear cult of, 172; Skeleton dance of, 183-184 ^^ Picking berries^' or wampum, 100 Pile'swak or Pile' soak, Minsi name of Thunder Beings, 30. See Thunder Beings Pile'swaL pewa'latcil or in league with Thun- ders, 76 Pi'lsii"' or pure, otter, 116-111; visions vouchsafed to, 62-63, 112-114; Piske'weniki'zho or night sun, 28. See Moon Placation of spirits, 194. See Offering, Prayer Places, genii of, 51 Plants, as guardian spirits, 195; spirits of, 17, 51, 118, 125, 194; wampum string symboliz- ing, 141-142 Poisons, fare of wicked, 58-59 Pokite'hemun or George Wilson, vision of, 67-69 Poles, deer hung on, 100-101, 164; deerskin hung on, 129-130, 144; in Fire festival, 125; in Minsi Big House, 131, 140; meat hung on, 173; representing twelve mani'- AND MONOGRAPHS 236 LENAPE towuk, 125; used in Misi'ng"^' dance, 155; venison hung on, 121. See Four Directions, Posts Pontifical garb of impersonator of Mask Being, 41. See Costume Poor, deerskins given to, 108-109 Posts, of Big House, carved faces on, 31, 42, 83, 106, 119, 148; of Minsi Big House, 129-130. See Central post, Poles, Sticks Potatoes, offering of, 144 Power, derived from guardian spirit, 50, 66, 78-79; from vision, 54, 140, 147-148, 175, 194-195. See Blessing Powmi'gUn or deerskin drum, 94-95. See Drum Prayer, at conclusion of Annual ceremony, 106-109, 122, 197; at Minsi ceremony, 133-134, 136-138, 197; at Thanksgiving ceremony, 142; carried by Masks, 112; for hunters, 99-100; of Bear ceremony, 174; of phratry, 104; to buck, 126; to Corn Goddess, 43-44; to Doll Being, 164-165; to Earth, 29; to Four Directions, 26; to Great Spirit, 18, 31, 88-90, 196; to guardian spirits, 62, 124; to Mask, on bchaff of hunters, 98; to Mask Being, 149; to Thunder Beings, 29-30; to Tornado, 47; universal benefit of, 113-115; while gathering herbs, 26, 51. See Prayer-cry Prayer-cry, at Minsi ceremonv, 136-137; carried by Masks, 31, 88, 112-1 13 ; of women, 175. See Ho-o-o Prayer-meeting of the ducks, 67 Prayer-men at Annual ceremony, 99-100, 104 Prayer sticks or ma'tehi'gun at Annual cere- mony, 103; annointing of, 106 INDIAN NOTES INDEX 237 Preachers, native, reported by Zeisberger, 57 Prince of Darkness, 25. See Evil Spirit Prophecy of coming of white men, 121. See Future, Visions Propitiation to prevent misfortune, 199. See Offering, Prayer Pump-drill, ceremonial fire made with, 86, 101 ; in Minsi ceremony, 131-132 Pumpkins, offering of, 144 Purification, by emetics, 57, 64, 79; by sacri- fice, 144-145; by smoke, 105, 133, 144-145, 197; by stripes, 58; necessary to vision, 194, See Pi'lsil'^ Purple and white beads, 141 Piv'awahe'gtin, Minsi term for drum, 140. See Drum Pw'awahe'gilntlk, Minsi term for drumsticks, 140. See Drumsticks Rain, charms for bringing, 49 ; caused by Thunder, 89; wampum string symbohzing, 141-142 Rattles, of box-tortoise shell: at Annual ceremony, 92, 94-96, 103-104, 106, 118, 120; at Bear ceremony, 174-175; at Feast of first fruits, 145; at Minsi ceremony, 131, 135-136; at Otter ceremony,. 180-181; at Planting dance, 143; at Thanksgiving ceremony, 143; of gourd, at Peyote rite, 188; of Mask impersonator, 34, 38, 42, 150, 155, 159 Red, and black, faces painted with, in Big House, 83, 119; and black. Mask painted with, 33, 41, 150, 155; ceremonial painting with, 105-106; feathers in Sun's hair, 27; symbolizing women, 140-141 AND MONOGRAPHS 238 LENAPE Red alder, bark of, used as dye, 141 Religion, see Belief Road-man or speaker of Peyote rite, 188 Road to heaven, in Peyote rite, 187, 189-190; Milky Way, 58; sweeping of, 88, 107 Rocks, home of Mask Being, 36-37, 158 River, dividing earth from Spirit countrj^ 54; James Wolf's dream of, 72-73 Rivers, home of (jreat Horned Serpents, 49 Sacrifice, by family, 116-118; cleansing by, from sin, 144-145. See Offering Sand, tracks of Little People in, 49 Sd'pan or mush, repast of, at Annual ceremony, 96 Sarcoxie, John, Annual ceremony conducted by, 122-124 Seating, at Annual ceremony, 93, 117, 119; at Doll dance, 164; at Minsi ceremony, 131; at Peyote rite, 188 Secondine, guardian spirits of, 71-72 Seneca, Planting dance of, 143 Serpent as guardian spirit, 78 Sexi'kiminsi, Minsi name of soft maple, 42 Shaman, originator of Nani'tis cult, 166-167 Shatvnee, concept of Great Spirit among, 20; Ernest Spybuck, a native, 14 Shooting by hunters, 100 ,117 Shooting star, see Comet Sickness, caused: by ghosts, 59; by loss of bear, 172; by neglect of rites, 171; by otter, 177-179; cured: by Mask ^Reing, 34-35, 156-157; by Nani'tis, 166-167; propitiation to prevent, 199. See Disease INDIAN NOTES INDEX 239 Silver brooches worn by Nani'tis, 170 Sin, cleansing from, by sacrifice, 144-145. See Evil Singers, at Annual ceremony, 85, 94-96, 100, 115, 118, 120; at Bear cult, 175; at Bufifalo dance, 182-183; at Doll dance, 164; at Feast of first fruits, 144; at Minsi ceremony, 130; at Misi'ng''"' dance, 154-155; at Skeleton dance, 184. See Chant Singing, at festival of Machtuzin, 126; at Ghost dance, 191; at Peyote rite, 189; at Otter ceremony, 180-181; in Happy Hunt- ing Ground, 58 ; of vision : at Annual ceremony, 95-96; in Big House, 148; in Minsi ceremony, 140. See Chant Sister Corn, see Mother Corn Six months, purification at end of, 144-145 Six Nations' reserve. Thanksgiving ceremony on, 139-143 Skeleton dance, rites of, 183-184 Skirt, primitive, 169 Sky, wampum string symbolizing, 141-142 Sluyter, Peter, and Bankers, Jaspar, on Great Spirit, 20 Smoke, purification by, 105, 133, 144-145, 197 Smoking, at Annual ceremony, 95-96 Snakes, bag full of, 35, 153 Snow Boy, attributes of, 48, 193 Society of mask owners, 37. See Mask Soft maple, bark of, used as dye, 141 Son of God, concept of, 57. See Jesus Christ Songs, see Chant, Singers, Singing Sorrow inducing visions, 64-65 Souls, immortality of, 52-60, 195-196; nature of, 90; of animals, 50; transmigration of, 59 AND MONOGRAPHS 240 LENAPE South, ceremonial significance of, 93, 108, 119^120, 122, 147; mani'towuk of, 25-26; significance of, in vision, 74; thanksgiving to, 89 Southeast, ceremonial significance of, 120 Southward, the direction of Heaven, 54, 56 Southwest, Heaven of Minsi located in, 54 Speaker, at Annual ceremony, 85, 87-92, 98, 107-108, 110, 120; at Doll dance, 164-165; at Minsi ceremony, 133-134; at Misi'ng^''^ dance, 153-154; at Peyote rite, 188; at Thanksgiving ceremony, 141-142 Speech, at Annual ceremony, 87-92, 98; at Doll dance, 164; at Feast of first fruits, 145; at Minsi ceremony, 133-134 5/>m7, of corn, 43; of light, 23-24; of otter, 50, 176; of peyote, 187, 189-190; of sun as guardian, 76; within earth, 28-29 Spirit road, see Peyote road Spirits, animal, as guardians, 49-50; land of, 52-54; lesser, 194^; of animals, 118, 125; of dead, as guardians, 71-72; of plants, 17, 51, 118, 125; of stones, 17, 51; wampum string symbolizing, 141-142; wigwams of, 54. See Guardian spirit. Lesser mani'towiik, Souls Spoons, of bark in Minsi ceremony, 131, 137; musselshells as, 97 Spring, ceremony of Mask Being in, 35; Minsi ceremony in, 128, 197; Misi'ng^' dance in, 152-156; thanksgiving in, 89, 139; thunder in, 29 Spring dance of Weope'lakis, 36. See Mis'ng^^ dance Spring Flying Things, see Thunder Beings INDIAN NOTES INDEX 241 Spybuck, Ernest, acknowledgment to, 14 Squashes, offering of, 144; thanks to, 134 Staff at Peyote rite, 187, 189 Stamp or Stomp dance, 119. See Annual ceremony Stars, wampum string symbolizing, 141-142 Steam carrying prayers, 124 Stick, of Mask impersonator, 34, 150, 155; sticks: as invitations to ceremony, 132; at Peyote rite, 187; beating by, 58; carried by Pa"tumawas, 127-128; transformed into fetishes, 162; used in Minsi ceremony, 131, 139-141 Stockbridge Mission, documents of, 170 Stockings, bearskin, of Mask impersonator, 41. See Leggings Stone masks found in New Jersey and vicinity, 38-41 Stones, spirits of, 17, 51 Strachey, William, on concept of Four Winds, 26-27 Strawberries, ceremonial drink of, 134; in Happy Hunting Ground, 58; Minsi cere- mony in time of, 128 . Strawberry dance of Iroquois, 128, 197 Streams and waters, wampum string symboliz- ing, 141-142 Strings of wampum, symbolism of, 141-142 Stripes, pariftcation by, 58 Sumach sticks, carried by Pa^tumawas, 127-128; in Minsi ceremony, 131 Sun or Gicktlrwi'ti, as guardian spirit, 76, 78, 195; Brainerd on concept of, 22; con- cept of, 27-28; duties of, 193; Peyote road toward, 187, 190; salutation cff, 190; souls AND MONOGRAPHS 1 242 LENAPE in, 59; turning toward west, 132; wampum string symbolizing, 141-142 Supernatural helpers or guardian spirits, 61-63. See Guardian spirit Supreme Being, zqq Great Spirit Survival of the soul. See Immortality Susquehanna river, rites of Annual ceremony on, 152; rites of Mask Being on,. 41-42 Suueathouse, described by Zeisberger, 125-126; of MuxhatoL'zing, 123-124 Sweating-oven, see Sweathouse Sweeping, ceremonial, of Big House, 87-88, 107, 120, 133, 197; around fires, 121 Taboos prescribed to be pi'lsu", 62-63 Tale'gimuk or singers at Annual ceremony, 85. See Singers Taxo'xi cowuni'giin or tortoise-shell rattle, 94. See Rattles Tayeno' xwan, native name of Chief James Wolf, 14. See Wolf, Chief James Tefft, E. T., ethnological collection of: 15; Nani'tis in, 168-169; Minsi mask in, 38 Temple, see Big House Thames river, Ontario, locating a body in, 55 Thanksgiving, at Minsi ceremony, 134; carved heads symbolic of, 140; Minsi ceremonies of, 115, 139-145, 197; to Great Spirit at ceremonies, 18, 120, 138, 145, 190, 196; to mani'towuk, 89-90; to Misi'ng^'\ 152-156; to Mother Corn, 43 Thirteen ceremonial wampum strings, 141-142 Three, bands of thunders, 30; days, women interdicted during, 120; phratrics, rituals of, 119-120; tribes of Lenape, 13 INDIAN NOTES INDEX 243 Thunder and rain, wampum string symbolizing, 141-142 Thunder Beings or Pethakowe'yuk, as guardian spirits, 7-1-75, 195; attributes of, 29-31, 193; thanksgiving to, 89 Thunder s-in-league-with or Pile'swaL pewa'- latcil, 76 Timothy, Chief Nellis F., account of Minsi Annual ceremony by, 127-138; acknow- ledgment to, 14; on Mask society, 159 Tipi, use of, in Peyote rite, 186, 188 ro^occo, ceremonial begging of, 160; offered: on behalf of hunters, 98-99; to bear, 172; to fire, 126; to Four Directions, 26; to impersonator of Mask Being, 153, 156 to Mask, 34, 35, 151, 157; to otter, 177 to Thunder Beings, 29; to Tornado, 47 smoked at Annual ceremony, 95-96 Tomapemihi'lat, native name of Chief Nellis F. Timothy, 14. See Timothy, Chief Nellis F. Tomb of Christ at Peyote rite, 186-187 Tooth of Great Bear, medicine made from, 49 Tornado, attributes of, 47-48 Tortoise-shell rattle, at Annual ceremony, 94-96, 118, 120; at Misi'ng^'^ dance, 155; of Mask impersonator, 42. See Rattles Totemic groups, see Phratries Toys, cult of, 198. See Doll Being, Fetishes Transmigration of souls, 59 Trees, Mask Being akin to, 112; gift of the Great Spirit, 18; shattered by Thunder Beings, 29; thanks to, 134 Tschipeghacki or Land of Spirits, 58. See Happy Hunting Ground AND MONOGRAPHS 244 LENAPE Twda'i wdhe'^-'ji mam'towuk or fire-maker of the mani'tos, 101 Turkey phratry at Annual ceremony, 82, 104, 119; part of, in Bear cult, 175 Turkey-wings, Big House swept with, 87, 120, 133 Turtle phratry, leader of Annual ceremony, 82, 104, 119-120 Turtle-rattles, at Annual ceremony, 92, 94-96, 103-104, 118, 120; at F'east of first fruits. 145: at Misi' dance, 155; at Otter ceremony, 180-181; at Thanksgiving cere- mony, 143; in ceremonies of ]\lask society, 159; in Bear cult, 174-175; in Minsi cere- mony, 131, 135-136; of Mask impersonator, 34, 38, 150, 155, 159. See Rattles Twelfth, day, soul reaches heaven, 196; heaven, home of Great Spirit, 19, 31, 52, 107, 112, 192, 196; night in Annual cere- mony, 105-106; prayer-cry reaching Great Spirit, 136-138; stick, dropping of, by Pa^'tumawas, 127-128 Twelve, benefactors. Corn Goddess among, 43; carved faces, ^i, 88, 106, 112; celebrants, 125-126; ceremonial sweepings, 107; cere- monial use of, 197; concluding prayers, 106-107; days, before burial, 184; days, duration of ceremonies, 82, 119-120, 128; days, ghosts linger near earth, 52, 54; days, period of boys' fast, 64; deer at Feast of first fruits, 144; deer for Minsi ceremony, 132; emetic^ as purification, 57; gods or masks, 31; heavens, 31; in Fire festival, 125-126; members of Mask society, 159; months, duration of earthquake, 149; nights. INDIAN NOTES INDEX 245 duration of Annual ceremony, 88, 107; offerings of tobacco, 98; pipes, in Fire festival, 126; prayer-cries, 97, 104, 136; prayersticks at Annual ceremony, 103; rep- etitions of dance, 154, 165; repetitions of prayer, 19, 108-109, 136-138; sticks, penance of beating by, 58; sticks used in Minsi ceremony, 131; stones, altar laid on, 115; stones in sweating-oven, 125; sumach sticks of Pa^'tLimawas, 127-128; sweepings of cere- monial fire, 88; years, age of initiation for boys, 63; years before reaching Heaven, 88 Unalachtigo, see UnaIa~'tko Unala-'tko, a Lenape tribe, now merged, 13; proportion of, in Lenape, 124-125 Unami, a Lenape tribe now mainly resident in Oklahoma, 13; ceremonies of, compared with Minsi, 196-200; chants of, referring to vision, 67-72; cult of Mask Being among, 32-43, 146-158, 198; Doll Being of, 45-47, 162-166; form of Annual ceremony, 81-111; proportion of, in Lenape, 124-125 United States Census report on Indians, cited, 80 Vegetables, offering of, 144; wampum string symbolizing, 141-142 Vegetation controlled by Corn spirit, 193 Venison, feast of, at Doll dance, 166; feast of, at Misi'ng^' dance, 155; feast of, at Minsi ceremony, 137; provision of, for Annual ceremony, 85, 121; women's share in, 106 Virginia, concept of Four Directions in, 26-27 Visions, Adams on, 80; as prophecies, 121; AND MONOGRAPHS 246 LENAPE Brainerd on, 77; chanting of, at Otter ceremony, 181; communication by, with Spirit world, 59-63, 194-195; decHne of, 112-113; fortuitous, 64-65; Heaven visited in, 189-191; Heckewelder on, 78-80; in- duced by peyote, 186, 188-190; initiation of boys to induce, 63-64, 92; leaders blessed with, 132; Loskiel on, 78; Minsi examples of, 72-77; of Doll Being, 162-163, power given by, 54; recital of: at Annual ceremony, 95-96, 118, 121, 196; at Feast of first fruits, 145; at Minsi ceremonv, 135-136, 139-140; at MuxhatoL'zing, 123-124; at various rites, 148, 199; referring to Skeleton dance, 184; Unami examples of, 67-72; Zeisberger on, 77-78. See Chant, Guardian spirit Vomiting, 176, See Emetics Wampum, adorning leader at Otter ceremony, 174; buried, at Feast of first fruits, 144; given by Great Spirit, 122; given to vision teller, 135; giving of, at Annual ceremony, 109; offered to deer, 123; owners of rattles paid in, at Annual ceremony, 104; payment in, at Doll dance, 164; payment of atten- dants in, at Annual ceremony, 106-109, 118, 121, 172-173, 179; payment of imper- sonator in, 152-154; pavment of officers in, at Annual ceremony, 97, 99-100, 110-111, 121; symbolic use of, 141-143; valuation of. 111 Wampum, John, see Chief Wauhuno War, comet a presage of, 48-49; success in, due to guardian spirit, 62 INDIAN NOTES INDEX 185; 247 Washita river, Oklahoma, Caddo on Ghost dance from region of, 190-191 W'a'tekan or Minsi Big House, 128. See Mi?isi Big House Water-drum, at Ghost dance, 191; at Peyote rite, 188 Water monsters, see Great Horned Serpents Waters, gift of Great Spirit, 18 Ween-da-much-teen, see Nee-shaw-neechk-togho- quanoo-maim Wemeele'xkwe, native name of Minnie Fox, 14. See Fox, Minnie Weope'lakis, name for mask of Unami, 35-36. See Mask West, ceremonial significance of, 83, 85, 93, 98 100, 101, 121-122, 131-132, 137, 145, 155, 182, 187; Grandfather at, 26; thanks- giving to, 89 . n,A Whiskey introduced by the whites, 24 _ White, and black duck as guardian spirit, 67, 140; and purple beads, 141; buckskin, skeleton wrapped in, 184 Whites, devil and whiskey introduced by, 24; fairies and elves of, 49; Lenape children reared like, 63, 112-113; Lenape first encountered by, 13; religious concepts derived from, 57 ; vision or dream regarding, 121 . • , r Whoop, concluding dance, 136; in recital ot vision, 95 " Wife,'' corn spoken of as, 44 Wigwams of the spirits, 54 Wild, animals: Mask Being guardian of, ^^, 99, 193; wampum string symbolizing, 141- 142; things. Powers Above guardians of, 177 AND MONOGRAPHS 248 LENAPE Wilson, Ghost dance introduced by, 190-191 Wilson, George, see Pokite'hemun Wilson, John, Peyote cult introduced by, 185 Wind, prayer-cry derived from, 112 Winds, attributes of, 193; mani'towiik of, 25-27; wampum string symbolizing, 141-142 See Four Directions Wings, of Thunder Beings, 29, 193; of Tor- nado, 47; used to sweep Big House, 87, 120, 133 Winter, Minsi Big House ceremony in, 128 Wisconsiii Historical Collections, account of Nani'tis in, 169-171 Wisconsin, Lenape now resident in, 13 Witchcraft, dreams revealing, 77-78; of ghosts, 59 _ _ Wito"pi, Minsi term for red alder, 141 Wolf as guardian spirit, 195 Wolf, Chief James, account of Minsi Annual ceremony by, 127-138; acknowledgment to, 14; dream-vision of, 72-73; mediumship of, 55; on Evil Spirit, 24; on Mask Being, 36; on Nani'tis, 166-168; on sun, 27; on thunder myth, 30 Wolf r en, see Wolves Wolf phratry, at Annual ceremony, 94, 104, 119; Bear cult of, 172; Skeleton dance of, 183-184 Wolves, Flying Wolf's vision of, 73-75 Women, drumsticks representing, 101, 130- 131; forbidden in Bear cult, 174; in Happy Hunting Ground, 58; in menses, 62-63, 88, 133, 197; intercourse with, forbidden, 120; keepers of Nani'tis, 46; night of, in Annual ceremony, 105-106; part of: in Annual INDIAN NOTES INDEX 249 ceremony, 84-85, 87-88, 96-97, 108-109, 117-118; in ceremony of Nani'tis, 167-168; in Doll dance, 165; in Feast of first fruits, 144; in Misi'ng'^' dance, 155; in Otter ceremony, 179; prayer of, at Bear ceremony, 175; prayer of, for crops, 44; red symbolizing, 140-141; separate seating of, in Annual cere- mony, 93; share of, in venison, 106; visions granted to, 65 Worship, of Corn Goddess, 43-44; of elements, 29-31; of Mask Being, 35; of sun, 28. See Annual ceremony, Offering, Prayer Wounds, medicine for healing, 49 Wry mouth of Mask Being, 42 Wsinkhoalican, Zeisberger's term for Mising- hali'kun, 42. See Mask Being Xi'ngwikan or Big House, House 82, 148. See Big Zeisberger, David, on Annual ceremony, 116- 118, 130; on Bear ceremony, 175-176; on concept of soul, 57-59; on Corn Goddess, 44; on dreams or visions, 77-78; on Evil Spirit, 25; on Great Spirit, 21; on Masks, 42-43; on prayer, 109; on Thunder Beings, 30; on variant of Annual ceremony, 125-126 AND MONOGRAPHS .c 3 ' *< '^_ ^""V.f^ ^?^ "^ ^v v^ &°;-/'^^ ,^'^\virik^ ^ y^^-- -J." .' V , ^ >. ^^°^ "^,^5^ N. MANCHESTER . ' INDIANA