,illustration3 ,,conclusion ,,of ,,the ,,lenape ,,annual ,,ceremony ,,in ,,oklahoma ,native ,painting by ,earnest ,spybuck1 a ,shawnee ,,indian ,,notes ,,and ,,monographs ,,edited ,,by ,f4 ,w4 ,,hodge ,illustration ,a ,,series ,,of ,,publications ,,relating ,,to ,,the ,,american ,,aborigines ,,religion ,,and ,,ceremonies ,,of ,,the ,,lenape ,,by ,m4 ,r4 ,,harrington ,,new ,,york ,,museum ,,of ,,the ,,american ,,indian ,,heye ,,foundation #aiba ,,religion ,,and ,,ceremonies ,,of ,,the ,,lenape ,,by ,m4 ,r4 ,,harrington ,,contents ,,page ,preface #ac ,,chapter ,i ,pantheon #ag ,supreme ,being #ah ,evil ,spirit #bd ,mantowk of the ,four ,directions #be ,the ,sun #bg ,the ,moon #bh ,the ,earth #bh ,thunder ,beings #bi ,keepers of the ,heavens #ca ,msinghlikn1 or ,living ,solid ,face #cb ,mother ,corn #dc ,,chapter ,,ii ,minor ,deities #de ,doll ,being #de ,tornado #dg ,snow ,boy #dh ,comet #dh ,evil ,mantowk #di ,animal ,spirits #di ,plant ,spirits #ea ,local ,genii #ea ,,chapter ,,iii ,survival of the ,soul #eb ,the ,soul #eb ,the ,land of ,spirits #eb ,ghosts and ,mediumship #ed ,early ,accounts #ef ,penn #ef ,brainerd #ef ,zeisberger #eg ,,chapter ,,iv ,visions and ,guardian ,spirits #fa ,initiation of ,boys #fc ,other ,visions #fd ,the ,guardian ,spirit #fe ,favored ,individuals #ff ,unami ,examples #fg ,minsi ,examples #gb ,historical ,references #gg ,brainerd #gg ,zeisberger #gg ,loskiel #gh ,heckewelder #gh ,adams #hj ,,chapter ,v ,unami ,annual ,ceremony #ha ,the ,leader #ha ,officers #hd ,preparations #he ,ceremony ,commenced #hg ,chief's ,speech #hg ,recital of ,visions #ib ,conclusion of ,rites #if ,departure of the ,hunters #ig ,prayer for the ,hunters #ii ,return of the ,hunters #ajj ,new ,fire #aja ,use of ,carved ,drumsticks #aja ,turtle ,rattles #ajc ,phratry ,prayers #ajd ,women's ,night #aje ,conclusion of ,ceremony #ajf ,payment of ,attendants #ajg ,finale #ajh ,payment of ,officers #aaj ,valuation of ,wampum #aaa ,indian ,comments on the ,ceremony #aaa ,penn's ,account #aae ,zeisberger's ,account #aaf ,adams' ,account #aah ,another ,form of the ,annual ,ceremony #abb ,,chapter ,,vi ,minsi ,big ,house ,ceremonies #abg ,myth of ,origin #abg ,number of ,ceremonies #abh ,arrangement of the ,big ,house #abi ,preliminaries #acb ,fire #acb ,purification #acc ,opening of the ,ceremony #acc ,chief's ,speech #acc ,ceremonial ,drink #acd ,recital of ,visions #ace ,other ,features #acf ,the ,prayer ,cry #acf ,feast #acg ,final ,address #acg ,conclusion of ,rites #acg ,grand ,river ,version #ach ,waunbuno's ,version #adc ,,chapter ,,vii ,the ,msing or ,mask #adf ,origin of the ,mask and of the ,big ,house #adg ,msing ,dance #aeb ,notification #aeb ,preparations #aec ,the ,ceremony #aec ,adams' ,account #aed ,other ,functions of ,msing #aef ,masks of the ,minsi #aeh ,the ,mask ,society #aei ,ceremonies #aei ,,chapter ,,viii ,minor ,ceremonies #afb ,the ,doll ,being #afb ,myth of ,origin #afb ,preparations for the ,ceremony #afc ,the ,doll ,dance #afd ,minsi ,doll ,ceremony #aff ,an ,old ,minsi ,doll #afh ,an ,early ,account of ,nanits #afi ,bear ,ceremony #aga ,traditional ,origin #agb ,preparations #agb ,the ,rites #agd ,otter ,ceremony #agf ,myth of ,origin #agf ,the ,ceremony #agi ,buffalo ,dance #ahb ,imported ,ceremonies #ahc ,skeleton ,dance #ahc ,peyote ,rite #ahe ,paraphernalia #ahf ,officers #ahh ,conduct of the ,ceremony #ahh ,ghost ,dance #aij ,,chapter ,,ix ,summary #aib ,religion #aib ,ceremonies #aif ,minor ,ceremonies #aih ,notes #bja ,index #bjf ,,illustrations ,,plates ,,page ,conclusion of ,lenape ,annual ,ceremony in ,oklahoma4 ,native ,painting by ,ernest ,spybuck1 a ,shawnee ,frontispiece ,i4 ,lenape ,man and ,woman of ,oklahoma in ,ceremonial ,costume #bb ,,ii4 ,costume worn by ,impersonator of ,msinghlikn #cd ,,iii4 ,masks of the ,minsi 7,after ,peter ,jones7 #ch ,,iv4 ,stone ,head or ,msing1 from ,staten ,island1 ,n4 ,y4 #db ,v4 ,lenape ,ceremonial ,house near ,dewey1 ,oklahoma #hb ,,vi4 ,lenape ,annual ,ceremony in ,progress4 ,native ,painting by ,ernest ,spybuck1 a ,shawnee #hf ,,vii4 ,plan of ,lenape ,ceremonial ,house and ,grounds #id ,,viii4 8,nahneetis1 the ,guardian of ,health40 #afh ,,ix4 ,the ,peyote ,rite among the ,lenape4 ,native ,painting by ,ernest ,spybuck1 a ,shawnee #ahf ,,figures #a4 ,mask of the ,oklahoma ,lenape #cb #b4 ,rattle of ,turtleshell used by ,msing #cc #c4 ,charm representing ,msinghlikn #cg #d4 ,mask from the ,canadian ,lenape #ci #e4 ,stone ,head or ,msing #dj #f4 ,central ,post of ,ceremonial ,house showing ,carved ,face #hc #g4 ,side ,posts of ,ceremonial ,house showing ,carved ,faces #hd #h4 ,ceremonial ,fire-drill used at the ,annual ,ceremony #hf #i4 ,rattle of ,land-tortoise ,shell1 used by ,celebrants at the ,annual ,ceremony #ic #aj4 ,drum made of ,dried ,deerskin1 used at the ,annual ,ceremony #id #aa4 ,sacred ,drumsticks1 used at the ,annual ,ceremony #ajb #ab4 a1 ,plain ,drumstick used at the ,annual ,ceremony4 b1 ,prayerstick #ajb #ac4 ,paint-dish of ,bark1 used at the ,annual ,ceremony #aje #ad4 ,drum of ,dried ,deerskin4 ,minsi type #abi #ae4 a1 ,drumstick1 ,minsi type4 b1 ,prayerstick #acj #af4 a1 ,regalia of ,otter-skin used in the ,otter ,rite4 b1 ,regalia as worn #agh #ag4 ,flint and ,steel used in the ,otter ,rite #ahj #ah4 ,rattle or ,land-tortoise ,shell used in the ,otter ,rite #aha #ai4 ,peyote 8,button0 #ahe ,,preface ,the following paper is intended to be the first of a series concerning different phases of the culture of the ,lenape or ,delaware ,indians1 once a numerous people forming a confederacy of three closely related tribes1 the ,unami1 the ,minsi or ,muncey1 and the ,unalatko or ,unalachtigo1 first encountered by the whites in what is now ,new ,jersey1 ,delaware1 eastern ,pennsylvania1 and southeastern ,new ,york1 but at last accounts#a reduced to some #aijj souls scattered in ,oklahoma and the ,province of ,ontario1 ,canada1 with a few in ,wisconsin and ,kansas4 ,of these the ,lenape of ,oklahoma seem to be mainly of ,unami extraction1 the rest largely ,minsi1 while the ,unalatko appear to have merged with the others and to have lost their identity4 ,the writer has gathered most of his data for the whole series from the ,oklahoma bands1 with such informants as ,chief ,charley ,elkhair 7,koklpowe71 ,julius ,fox1 or ,fouts 7,petanhink71 ,minnie ,fox 7,wemlexkw7 his wife1 and ,william ,brown2 but much valuable information came from ,canada where his principal informants were ,chief ,james ,wolf 7,tayenoxwan71 ,chief ,nellis ,f4 ,timothy1 7,tomapemihilat71 ,isaac ,monture 7,kapyhm71 ,chief ,nellis ,monture1 ,michael ,anthony 7,nankmaoxa71 and ,monroe ,pheasant4 ,of these especial credit is due to ,julius ,fox and ,chief ,timothy1 both of whom manifested great interest in the work and exerted every effort to make it complete1 and to ,ernest ,spybuck1 a ,shawnee1 whose paintings1 carefully made of ,delaware ceremonies at the writer's request1 form a valuable adjunct to the text4 ,the works of previous writers have been utilized where available1 and much has been learned from archeological discoveries in the ancient territory of the ,lenape1 not so much1 of course1 with regard to the subject matter of the present paper1 as of others in preparation4 ,most of the information was gathered while the writer was collecting ethnological specimens for the ,heye ,museum of ,new ,york1 now the ,museum of the ,american ,indian1 ,heye ,foundation1 during the years #aijg to #aiaj2 but some of the ,canadian data were procured earlier while in the field for ,mr ,e4 ,t4 ,tefft of ,new ,york1 whose collection is now in the ,american ,museum of ,natural ,history4 ,without knowledge of the ,delaware language in its divergent dialects1 and without any pretension of being a philologist1 the writer has endeavored to record the ,lenape words as he heard them1 depending for translation on his interpreter pro tem4 ,hence some inaccuracies at least are inevitable4 ,the alphabet used is as follows3 ,,vowels ,,consonants a as in arch4 c like ,english sh4 as in cat4 a slight aspirate4 as in fall4 gives the preceding vowel a nasal sound4 ai as in aisle4 e like a in fate4 faintly whispered4 as in met4 ,l a surd l4 i as in machine4 x like ,german ch4 as in hit4 ,other consonants approximately as in ,english4 o as in note4 u as in flute4 as in but4 as in full4 ,it was intended at first to publish the mass of material thus obtained in the form of a monograph on the ethnology of the ,lenape2 but later it was seen that while some phases of their culture could be described in considerable detail1 there were others not so well represented in our notes4 ,it was therefore finally decided to publish at once such parts as were ready1 in the form of separate papers1 and to leave the others until more detailed information could be obtained4 ,no extended comparisons of the religion and ceremonies of the ,lenape with those of other tribes will be attempted in this paper1 these being reserved for a projected article to embody the results of a comparative study of ,lenape culture4 ,m4 ,r4 ,,harrington ,,religion ,,and ,,ceremonies ,,of ,,the ,,lenape ,,by ,m4 ,r4 ,,harrington ,,chapter ,i ,,pantheon ,to the mind of the ,lenape1 all the phenomena of nature1 all the affairs of mankind1 in fact the entire world as we know it1 is under the control of invisible beings4 ,some are great and powerful1 others of somewhat lesser influence1 and so on down to the humble spirits of plants and stones4 ,in some1 good seems to predominate1 in others1 evil2 but most of the mantowk1 or spirits1 seem to be1 like mortals1 a mixture of desirable and undesirable qualities4 ,,supreme ,,being ,all the ,lenape so far questioned1 whether followers of the native or of the ,christian religion1 unite in saying that their people have always believed in a chief ,manto1 a leader of all the gods1 in short1 in a ,great ,spirit or ,supreme ,being1 the other mantowk for the greater part being merely agents appointed by him4 ,his name1 according to present ,unami usage1 is ,gicelmkaong1 usually translated1 8great spirit10 but meaning literally1 8creator40 ,directly1 or through the mantowk his agents1 he created the earth and everything in it1 and gave to the ,lenape all they possessed1 8the trees1 the waters1 the fire that springs from flint1--everything40 ,to him the people pray in their greatest ceremonies1 and give thanks for the benefits he has given them4 ,most of their direct worship1 however1 is addressed to the mantowk his agents1 to whom he has given charge of the elements1 and with whom the people feel they have a closer personal relation1 as their actions are seen in every sunrise and thunderstorm1 and felt in every wind that blows across woodland and prairie4 ,moreover1 as the ,creator lives in the twelfth or highest heaven above the earth1 it takes twelve shouts or cries to reach his ear4 ,an account of the worship of the ,creator will be given later in connection with the description of the ,annual ,ceremony4 ,the ,minsi had similar beliefs1 but the current name for the ,great ,spirit in that dialect today is ,patmawas1 interpreted 8,he who is petitioned10 or ,ktantowt1 8,great ,spirit40 ,it has been frequently stated that the concept of a supreme being or chief of the gods was not known among the ,american tribes in precolonial times1 and that the 8,great ,spirit0 concept1 now widely distributed among the ,indians1 is entirely the result of missionary teaching4 ,this seems to have been the case in some instances1 but it is a mistake to assume such a broad statement as a general rule1 on a priori grounds4 ,to the ,indian mind1 the spirits or gods partook largely of the nature of mankind--,why could not a chief of gods be as natural a concept as a chief of men8 ,in the case of the ,shawnee1 the ,creator or ,great ,spirit is usually spoken of as a woman1 8,our ,grandmother ,pabothkwe0--surely not a missionary idea6 ,let us trace back the ,great ,spirit concept among the ,lenape1 and find what the early writers say about it4 ,perhaps the earliest is in ,danker and ,sluyter's ,journal#b of about #afgi1 in which an old ,indian living near ,bergen1 ,new ,jersey1 is quoted as saying3 8,the first and great beginning of all things1 was ,kickeron or ,kickerom1 who is the origin of all1 who has not only once produced or made all things1 but produces every day4444 ,he governs all things40 ,william ,penn1#c in a letter dated ,philadelphia1 ,august #af1 #afhc1 says3 8,they believe a ,god and ,immortality2 for they say1 ,there is a ,king that made them1 who dwells in a glorious country to the ,southward of them1 and that the ,souls of the ,good shall go thither1 where they shall live again40 ,further confirmation is given by ,holm#d in his book first published in #agjb1 where he says1 8,they acknowledge a ,supreme ,being1 a ,great ,spirit1 who made the heavens and the earth40 ,zeisberger#e makes it even stronger1 for he wrote1 about #aggi3 8,they believe and have from time immemorial believed that there is an ,almighty ,being who has created heaven and earth and man and all things else4 ,this they have learned from their ancestors40 ,heckewelder#f 7p4 #bje7 adds more details in his book1 originally published in #ahah3 8,their ,almighty ,creator is always before their eyes on all important occasions4 ,they feel and acknowledge his supreme power4444 ,it is a part of their religious belief that there are inferior ,mannitts1 to whom the great and good ,being has given command over the elements40 ,finally1 in the little work ostensibly dictated by the ,minsi ,john ,wampum1#g known as ,chief ,waubuno1 undated1 but probably printed in the last quarter of the nineteenth century1 we have 8,the ,great ,spirit1 whom we call in ,munsee or ,delaware ,kaunzhe ,pah-tum-owans or ,kacheh ,munitto 7,great ,spirit or ,benevolent ,spirit71 created the ,indians40 ,thus we have a practically unbroken chain of authorities1 including most of the best ones since #afgi1 all speaking of the 8,great ,spirit0 as a well-developed concept4 ,but ,brainerd1#h writing in #agde1 is not so positive in his statements1 for he speaks of their notions being 8so dark and confused1 that they seemed not to know what they thought themselves40 ,he also says3 8,before the coming of the white people1 some supposed there were four invisible powers1 who presided over the four corners of the earth4 ,others imagined the sun to be the only deity1 and that all things were made by him4 ,others at the same time have a confused notion of a certain body or fountain of deity1 something like the anima mundi40 ,later 7p4 #cdi7 he quotes a converted ,indian conjurer1 who1 in describing the source of his former power1 tells how it came from 8a great man0 who lived in a 8world above at a vast distance from this4 ,the great man was clothed with the day2 yea1 with the brightest day he ever saw 444 this whole world 444 was drawn upon him1 so that in him1 the earth1 and all things on it1 might be seen40 ,illustration3 ,,pl4 ,i ,,lenape ,,man ,,and ,,woman ,,of ,,oklahoma ,,in ,,ceremonial ,,costume a1 ,john ,anderson 7,witanaxkxw72 b1 ,mrs ,elkhair 7,kicilungonxkw7 ,perhaps1 as ,brinton#i suggests1 the original ,great ,spirit of the ,lenape might really be called the ,god of ,light4 ,brinton1 however1 does not think that this ,spirit of ,light was of necessity a good spirit2 still1 the ,lenape today who follow the native religion1 acknowledging his goodness in their ceremonies1 think that 8the ,creator wants them to do right10 and there is evidence#aj that the idea of goodness has been associated with that of the ,great ,spirit for a long time4 ,assuming that the ,creator of the ,lenape is the ,god of ,light1 what is it that leads men to worship the source of light8 ,is it not the self-evident benefits connected with light8 ,it seems to the writer that goodness necessarily follows as an attribute of such a deity4 ,,evil ,,spirit ,the case is different with the ,evil ,spirit4 ,the modern ,lenape in ,oklahoma make little mention of an ,evil ,one1 and ,james ,wolf1 my principal ,minsi informant1 did not speak of such a being at all1 but there is some evidence1 however1 to show this belief to exist among the ,lenape in more recent years4 ,some writers do indeed make frequent mention of 8the ,devil0 as figuring in early ,lenape belief1 but they translate the word 8manto0 as having that meaning1 whereas it really signifies a supernatural being1 good or bad4 ,these writers evidently regarded as 8the ,devil0 any deity not fitting into ,christian doctrine4 ,but the real truth seems to be that1 while in ancient times certain mantowk1 or spirits1 were supposed to work evil1 the ,devil 7along with whiskey and other blessings7 was introduced by the whites4 ,the whole matter is well summed up by ,loskiel#aa where he says3 8,besides the ,supreme ,being1 they believe in good and evil spirits1 considering them as subordinate deities4444 ,they seem to have had no idea of the ,devil1 as the ,prince of ,darkness1 before the ,europeans came into the country40 ,this idea is also supported by ,zeisberger#ab and ,brainerd1#ac although ,holm#ad seems to give contrary evidence4 ,,man,,tow,k ,,of ,,the ,,four ,,directions ,the ,lenape now in ,oklahoma believe that when the earth was created1 and everything finished1 the ,creator gave the four quarters of the earth to four powerful beings1 or mantowk1 whose duty it was to take care of these regions4 ,these personages are the cause of the winds which blow from the different directions1 with the exception of the tornado1 which is thought to have a different origin4 ,in the winter1 it is said that the mantowk of the north and the south are playing the game of bowl and dice1 with alternating fortunes4 ,when the north wind is successful it is cold for a long time1 until the south wind wins again4 ,these mantowk are called ,moxhomsa ,whnjiopng1 ,grandfather at the ,east2 ,nooma ,cawaneyng1 ,grandmother at the ,south2 ,moxhomsa ,eliosigak1 ,grandfather at the ,west2 and ,moxhomsa ,lowaneyng1 ,grandfather at the ,north1 the expression endaln towiyn1 said to mean 8who has charge of it0 being frequently added after the name4 ,these are mentioned in the ritual of the ,annual ,ceremony1 and the people often pray to them when gathering herbs or preparing medicines1 at the same time offering tobacco4 ,the earliest record of this belief thus far found dates from #afaf1 and while it does not concern the ,lenape proper1 it illustrates a similar notion among a cognate people in ,virginia4 ,this is in ,strachey's work1#ae in which he states1 8,the other four gods have no visible shape1 but are indeed the four winds1 which keep the four corners of the earth40 ,brainerd#af mentions the same belief as being an old one among the ,indians he knew1 who were mainly ,lenape1 and as this was in #agde we have at least a respectable antiquity established for 8,our ,grandparents at the ,four ,directions40 ,loskiel also mentions them4#ag ,,the ,,sun ,to the ,sun the ,creator gave the duty of providing light for the people4 ,the ,unami say that he is a very powerful manto1 and call him ,gckokwita4 ,they speak of him as always clothed in the finest of deerskin garments1 with his face handsomely painted1 and wearing red feathers in his hair4 ,every day he travels across the heavens from east to west1 stopping for a little while at mid-day1 then going on4 ,at night he comes back under the earth4 ,the ,minsi1 according to ,james ,wolf1 called him ,kizho or ,kizhox1 and ,gickonkizho is another ,unami form of the name4 ,when praying to the ,sun1 the ,lenape usually addressed him as 8,elder ,brother40 ,little is found in early writings concerning the worship of the ,sun1 a mere mention in ,brainerd1#ah and ,loskiel1#ai by whom he is called 8the sun or the god of the day40 ,,the ,,moon ,none of my ,lenape informants had much to say of the ,moon1 except that it was regarded as the manto charged with the duty of supplying light by night1 and that it was addressed1 like the ,sun1 as ,elder ,brother4 ,it is mentioned as a god1 and called the 8night sun0 by ,loskiel4#bj ,this is expressed by the ,unami name ,piskewenikizho4 ,,the ,,earth ,some ,lenape speak of the earth itself as a manto1 and call it 8,our ,mother0 because it carries and nurtures the people1 having been assigned that duty by the ,creator4 ,others1 instead of the earth itself1 mention a spirit beneath or within the earth1 but apparently separate from it4 ,the earth is mentioned in a list of gods by ,loskiel4#ba ,in some localities1 at least1 it was addressed in the ,annual ,ceremony1 and thanks were offered to it for the benefits it gives to man4 ,,thunder ,,beings ,perhaps the most important of all the subordinate mantowk1 excepting only the ,sun and possibly the ,keepers of the ,four ,directions1 were the ,thunder ,beings1 to whom the ,great ,spirit gave the duty of watering the earth and protecting the people against ,great ,horned ,water-serpents and other monsters4 ,the ,unami told me that they are called ,pethakoweyuk1 and are addressed as ,elder ,brother4 ,they are man-like beings with wings1 and always carry a bow and arrows with which they can shatter trees4 ,when the first thunder is heard in spring1 the people say1 8,the ,spring ,flying ,things are coming0 and it makes them feel glad to think that winter is nearly over4 ,some burn tobacco and pray to the ,thunders at this and other times1 and for this reason they claim that the lightning never used to strike an ,indian or to destroy ,indian property4 ,the late ,james ,wolf related an interesting ,thunder myth1 which will be found in the paper on ,lenape ,mythology to appear later1 stating that the ,minsi called the ,thunders ,pileswak1 or ,pilesoak1 and believed them to exist in the form of gigantic partridges1 although really persons1 or rather mantowk4 ,they used to live in ,niagara gorge beneath the cataract1 and could sometimes be seen coming out1 in the form of a cloud1 in which1 as it rose1 a play of lightning was visible4 ,there were said to be three bands or parties of these mysterious beings1 each band consisting of three ,thunders4 ,zeisberger#bb says1 8,thunder is a mighty spirit dwelling in the mountains10 and ,heckewelder1#bc 8,indians1 at the approach of a storm or thunder gust1 address the ,mannitto of the air1 to avert all danger from them40 ,as a rule1 however1 the early writers do not seem to have noticed this belief1 or have included it loosely under the worship of 8gods0 representing the elements4 ,,keepers ,,of ,,the ,,heavens ,the ,lenape now in ,oklahoma believe that each of the twelve heavens1 in the highest of which lives the ,great ,spirit1 is presided over by a manto who serves as a messenger to repeat the prayers of men until they reach the ear of the ,creator4 ,they are represented by the carved faces upon the posts inside the temple1 and are mentioned in the ritual of the ,annual ,ceremony4 ,i can find no mention of them in early accounts of the ,lenape1 however1 unless the twelve gods mentioned by ,loskiel1#bd most of whom have already been spoken of in this chapter1 may represent the same concept4 ,the ,lenape today speak of these as being related to the ,living ,solid ,face1 who will now claim our attention4 ,m,,singh,,li,k,n1 ,,or ,,living ,,solid ,,face ,illustration3 ,,fig4 #a4--,mask of the ,oklahoma ,lenape4 7,height1 #ad4e in47 ,illustration3 ,,fig4 #b4--,rattle of turtleshell used by ,msing4 7,length1 #af4g in47 ,the most remarkable deity of the ,lenape is the ,mask ,being1 called by the ,unami ,msinghlikn1 which was interpreted as 8,living ,mask10 or 8,living ,solid ,face40 ,according to the ,unami1 this being was made guardian by the ,creator of all the wild animals of the forest1 and is sometimes seen riding about on the back of a buck1 herding the deer2 but he lives in a range of rocky mountains above the earth4 ,his face is large and round1 the right half being painted red1 the left black1 while his body is covered with long dark hair like that of a bear4 ,unlike most of the deities in the ,lenape pantheon1 he is represented by a 8graven image10 a huge wooden mask1 painted half red and half black 7fig4 #a72 which is left in charge of some family who will take good care of it1 and burn ,indian tobacco for it from time to time4 ,with the mask is kept a coat and leggings of bearskin to represent the being's hairy body1 a peculiar rattle of turtleshell 7fig4 #b71 a stick1 and a bag made of bearskin1 all used by the man selected to impersonate ,msinghlikn at the various ceremonies when he is supposed to appear1 and which will be described later4 ,to the back of the mask is fastened the skin of the bear's head1 which effectually conceals the head and neck of the impersonator 7pl4 ,,ii71 while the bear's ears1 projecting1 add to the uncanny effect4 ,illustration3 ,,pl4 ,,ii ,,costume ,,worn ,,by ,,impersonator ,,of ,m,,singh,,li,k,n ,if any ,lenape had a child who was weak1 sickly1 or disobedient1 he would send word to the keeper of the mask that he wanted ,msinghlikn to 8attend his child40 ,it is said that it did not take the impersonator long to frighten the weakness1 sickness1 or laziness out of the child1 so that thenceforth it would be strong and well1 and would obey on the instant when asked to do anything4 ,this effect was probably strengthened by the mother saying1 8,if you don't behave1 ,msing will carry you off in a bag full of snakes60 ,this seems to be the only trace of the doctoring function of the mask among the ,unami4 ,they also say that when the keeper burns tobacco for ,msinghlikn and asks for good luck in hunting1 8it turns out that way every time20 and if anyone has lost either horses or cattle1 whether by straying away or through theft1 he can go to the keeper of the ,msing with some tobacco and recover them4 ,all he has to do is to explain his errand to the keeper1 who in turn informs ,msinghlikn that they want him to look for these particular animals4 ,the loser then goes home1 and in a few days the missing stock return1 driven back by this mysterious being4 ,if they were tied or hobbled1 it is said that the ,msing appears to them and so frightens them that they break loose and come home4 ,msinghlikn has a special ceremony1 held in the spring1 and also participates in the ,annual ,ceremony at the ,big ,house4 ,this ,msing is also called ,weoplakis1 to distinguish it from another1 kept by a different family1 which was not so important1 and about which little was known by my informants except that1 within their memories1 it had never appeared at the ,annual ,ceremony1 but that it probably had a spring dance of its own4 ,there is an indistinct tradition1 however1 that in former times several masks were seen at the ,annual ,ceremony1 and that half a day was given up to them4 ,miniature masks 7fig4 #c7 were often worn on the person as health or good-luck charms1 in former days usually suspended from a string about the neck1 but in later times carried in the pocket4 ,the two large ,unami masks in the ,museum of the ,american ,indian1 ,heye ,foundation1 are shown in pl4 ,,ii and fig4 #a4 ,illustration3 ,,fig4 #c4--;,charm representing ,msinghlikn4 7,height1 #a4i in47 ,among the ,minsi there are considerable differences in belief and in practice1 their masks resembling those of the ,iroquois in many particulars4 ,the late ,james ,wolf said that 8,mizinkhlikn0 was supposed to live among the rocks on a hill1 where he was first seen1 and told the people how to obtain his power4 ,the mask owners formed a society1 which had a special meeting-house and ceremonies1 and whose chief function it was to expell disease4 ,this will be discussed further in another paper4 ,peter ,jones#be illustrates two ,minsi masks in use in the first part of the nineteenth century1 and these are here reproduced 7pl4 ,,iii74 ,the first he calls a 8,muncey idol10 and says that it was 8delivered up by ,joe ,nicholas on his ,conversion to ,christianity10 and that 8,me ,zeengk is the name of this ,god02 while the second1 which he names 8a ,muncey devil idol10 8formerly belonging to the ,logan family10 was 8delivered up on the #bfth of ,jan4 #ahdb40 ,jones does not refer to these 8idols0 in the text4 ,the second mask illustrated seems to have a turtleshell rattle tied on its back1 the handle projecting downward4 ,another mask1 found by the writer among the ,lenape at ,grand river1 ,ontario1 and apparently of ,minsi type1 is shown in fig4 #d4 ,it was collected for ,mr4 ,e4 ,t4 ,tefft1 of ,new ,york1 but is now in the ,american ,museum of ,natural ,history4 ,illustration3 ,,pl4 ,,iii ,,masks ,,of ,,the ,,minsi 7,,after ,,peter ,,jones7 ,some of our best evidence indicating the early existence of belief in this ,mask ,being among the ,lenape is furnished by archeology--by the finding of a number of heads or masks of stone 7pl4 ,,iv7 within the boundaries of their former domain in ,new ,jersey and the vicinity1#bf which1 when the rarity of such objects in the surrounding regions is also considered1 seems quite significant4 ,such stone heads even mark the trail of the ,lenape withdrawal westward through ,pennsylvania1#bg and have even been found in ,ohio1 where they lingered for a time 7fig4 #e74 ,illustration3 ,,fig4 #d4--,mask from the ,canadian ,lenape4 ,e4 ,t4 ,tefft collection1 ,american ,museum of ,natural ,history4 7,height of head1 #ad in47 ,illustration3 ,,fig4 #e4--,stone head or ,msing from ,ohio4 7,height1 #ac4i in47 ,the best early description is given by ,brainerd1#bh who1 in ,may #agde1 while on the ,susquehanna above the ,english settlements1 saw a masked ,indian who must have been an impersonator of ,msinghlikn4 ,it runs3 8,but of all the sights ,i saw among them1 or indeed anywhere else1 none appeared so frightful 444 as the appearance of one who was a devout and zealous ,reformer1 or rather1 restorer of what he supposed was the ancient religion of the ,indians4 ,he made his appearance in his pontifical garb1 which was a coat of bear skins1 dressed with the hair on1 and hanging down to his toes2 a pair of bear skin stockings2 and a great wooden face painted1 the one half black1 the other half tawny1 about the color of an ,indian's skin1 with an extravagant mouth1 cut very much awry2 the face fastened to a bear skin cap1 which was drawn over his head4 ,he advanced toward me with the instrument in his hand1 which he used for music1 in his idolatrous worship1 which was a dry tortoise shell with some corn in it1 and the neck of it drawn on to a piece of wood1 which made a very convenient handle4 ,as he came forward1 he beat his tune with the rattle1 and danced with all his might1 but he did not suffer any part of his body1 not so much as his fingers1 to be seen40 ,with the exception of one minor point1 the 8wry mouth10 this would be a good description of the ,msing outfit used until recently by the ,lenape in ,oklahoma 7pl4 ,,ii74 ,on the following page1 ,brainerd mentions 8images0 which seem to be the ,msing faces carved on the posts of the ,big ,house4 ,illustration3 ,,pl4 ,,iv ,,stone ,,head ,,or ,m,,si,,ng1 ,,from ,,staten ,,island1 ,n4 ,y4 7,staten ,island ,institute of ,art and ,science7 ,zeisberger#bi also refers to the masks in these words3 8,the only idol which the ,indians have1 and which may properly be called an idol1 is their ,wsinkhoalican1 that is image4 ,it is an image cut in wood1 representing a human head in miniature1 which they always carry about them either on a string around their neck or in a bag4 ,they often bring offerings to it4 ,in their houses of sacrifice they have a head of this idol as large as life put upon a pole in the middle of the room40 ,in his ,dictionary1 ,zeisberger gives the word for 8idol0 as msink1 so it seems probable that the ,w in 8,wsinkhoalikan0 is a misprint for ,m4 ,,mother ,,corn ,one of the important mantowk of the old days was the ,corn ,goddess1 known as 8,mother ,corn0 of whom one of the ,unami legends collected by the writer relates that 8,it was ,god's will that the ,corn ,spirit abide in the far heavenly region in the image of an aged woman1 with dominion over all vegetation40 ,although little remembrance of the details of her worship can now be found among the ,oklahoma ,lenape1 she is mentioned as a ,guardian ,spirit2 while at the ,minsi ceremonies at ,grand ,river ,reserve in ,ontario1 she was one of the twelve benefactors of mankind to whom the thanks of the people were offered1 and ,minsi women mentioned 8,sister ,corn0 in praying for good crops in the corn fields2 while ,zeisberger#cj says that the presiding ,manto of ,indian ,corn or maize was spoken of as the 8wife0 of the ,indian1 and was offered bear's flesh4 ,,chapter ,,ii ,,minor ,,deities ,,doll ,,being ,the masks described in the last chapter are merely representations of a supernatural being1 and are not supposed to be the dwellings of a spirit or spirits except when worn by an impersonator1 who is said to become imbued with the spirit when the mask is donned2 nor are they usually supposed to possess inherent power1 except as symbols of ,msinghlikn4 ,but the ,lenape had also a class of images1 usually of wood1 representing the human form1 which were supposed to possess life1 or at least to be the residence of spirits1 which1 so far as can be learned1 had no separate existence4 ,they were supposed to understand what was said to them1 and to have the power of protecting the owner's health1 to enjoy offerings1 resent ill-treatment1 and in fact seem to fall into the class of true fetishes4 ,usually1 but not always1 representing the female figure1 they were kept as a rule by women1 and were given yearly feasts1 at which outfits of new clothes were put on them4 ,the native name in ,unami is ,odas2 in ,minsi1 ,nanits4 ,the ceremonies and beliefs associated with them will be described later1 in the chapter on minor ceremonies4 ,most of the early writers seem to have overlooked them1 which is not surprising1 since they were matters of personal and not of public concern1 and their rites were held in private4 ,john ,brainerd1 however1 mentions an 8idol image0#ca which seems to be of this class1 and a ,minsi specimen is figured by ,peter ,jones#cb and mentioned by him in a footnote4 ,this was afterward procured by the writer from ,jones' son1 and is now in the ,american ,museum of ,natural ,history 7pl4 ,,viii74 ,john ,brainerd 7brother of the better known ,david7 made his note of the custom about the middle of the eighteenth century1 while that of ,jones dates from about a century later4 ,,tornado ,besides the gods hitherto named there were many other deities of lesser importance4 ,the tornado1 for instance1 was one of these beings classed as mantowk4 ,he is mentioned as a giant in size1 walking on his hands when in action1 his long hair entangling and sweeping away forests and villages2 and sometimes as a winged being4 ,when a 8cyclone0 was seen approaching1 some would burn tobacco1 and addressing the roaring monster1 as 8,grandfather10 would pray that he turn aside and leave the village in peace4 ,others1 scorning such measures of conciliation1 would burn old moccasins and rubbish1 advising the destroyer to turn aside if he wished to escape the stinging smoke2 while still others1 even less conciliatory1 threatened him with the edge of an axe1 vowing they would 8break a wing for him0 if he came their way4 ,it was commonly said in the tribe that on account of these practices the ,lenape suffered little from this evil manto4 ,,snow ,,boy ,another minor manto is ,snow ,boy1 a being who is supposed to control snow and ice1 but who is different from 8,our ,grandfather at the ,north10 who merely supplies the north wind4 ,offerings were made to ,snow ,boy to insure a proper amount of snow for tracking in the winter hunt4 ,further information concerning these last two mantowk will be found in the paper on ,lenape ,mythology1 now in preparation4 ,,comet ,there is a third manto called ,elaunato1 which some ,lenape say means 8,comet10 others 8,shooting ,star40 ,when a war is impending1 says the legend1 this being may be seen flying through the air1 carrying a bunch of human heads4 ,after ,elaunato has passed1 if one listens he will hear a distant rumbling sound1 for this manto knows beforehand where the fighting will take place1 and drops the heads on the spot1 and the noise of their fall is a roar like thunder4 ,,evil ,,man,,tow,k ,both the ,great ,horned ,serpents1 monsters living in the rivers and lakes1 and the ,giant ,bear were considered evil mantowk1 the only good derived from them being1 in the first case1 charms made of the scales1 bone1 or horn of the monsters1 supposed to bring rain2 and1 in the second case1 a medicine made from the tooth said to have the power of healing wounds4 ,children were accustomed to hunt in the sand for tracks of the ,little ,people1 comparable with fairies or elves among the whites4 ,,animal ,,spirits ,the concepts regarding the numerous animal spirits who were believed to offer themselves as guardians for mankind1 are rather hard to define4 ,most ,indians seem to regard their mysterious animal helper not as the spirit or soul of any particular animal taken as an individual1 but as a spirit representing the entire species as a whole and partaking of the nature of the species1 at the same time having human and manto attributes4 ,brainerd#cc makes some interesting remarks on this subject1 which are worth quoting3 8,they do not indeed suppose a divine power essential to1 or inhering in1 these creatures2 but that some invisible beings 444 communicate to these animals a great power2 444 and so make these creatures the immediate authors of good to certain persons4 ,whence such a creature becomes sacred to the persons to whom he is supposed to be the immediate author of good1 and through him they must worship the invisible powers1 though to others he is no more than any other creature40 ,certain it is1 if a ,lenape states that his blessing or power comes from 8the otter10 he does not mean some particular otter1 but a spirit otter whose existence is independent of the life of any particular animal4 ,however1 such an animal was supposed1 like a man1 to have a spirit or soul of its own4 ,,plant ,,spirits ,when gathering herbs for medicine it was customary to offer prayers to certain spirits4 ,some seem to have prayed at this time to the four directions1 others to the presiding genius of the species of plants they sought1 or to the spirit of the individual plant itself4 ,the ,minsi say that only certain plants were thus addressed4 ,the ,corn ,spirit has already been mentioned4 ,,local ,,genii ,certain localities1 it is said1 were thought to be the dwellings of local genii1 to whom offerings were occasionally made1 especially such places as displayed curious or unusual natural features1 while even certain stones were said to have an animate principle or indwelling spirit4 ,,chapter ,,iii ,,survival ,,of ,,the ,,soul ,,the ,,soul ,the doctrine of the survival of the soul or spirit after the death of the body1 forms an integral part of ,lenape belief4 ,the spirit is supposed to leave the body at the moment of dissolution1 but remains in the vicinity eleven days1 during which time it subsists on food found in the houses of the living1 if none has been placed at the grave4 ,some say that the actual food is not consumed but that the ghost extracts some essence or nourishment from it4 ,,the ,,land ,,of ,,spirits ,on the twelfth day the spirit leaves the earth and makes its way to the twelfth or highest heaven1 the home of the ,creator1 where it lives indefinitely in a veritable 8,happy ,hunting ,ground10 a beautiful country where life goes on much as it does on earth1 except that pain1 sickness1 and sorrow are unknown1 and distasteful work and worry have no place2 where children shall meet their parents who have gone before1 and parents their children2 where everything always looks new and bright4 ,there is no sun in the ,land of ,spirits1 but a brighter light which the ,creator has provided4 ,all people who die here1 be they young or old1 will look the same age there1 and the blind1 cripples1--anyone who has been maimed or injured1--will be perfect and as good as any there4 ,this is because the flesh only was injured1 not the spirit4 ,this paradise1 however1 is only for the good1 for those who have been kind to their fellows and have done their duty by their people4 ,little is said of those who have done evil in this world1 except that they are excluded from the happy ,land of ,spirits4 ,some ,unami say that the blood in a dead body draws up into globular form and floats about in the air as a luminous ball1 but this is not the true spirit4 ,the ,minsi seem to have retained a more archaic belief1 for they say that the ,land of ,spirits lies to the southwest1 in a country of good hunting4 ,here they say1 the wigwams of the spirits are always neat and clean1 and happiness prevails4 ,but between our world and the spirit country flows a river which the spirit must cross on a slender foot-log or in a canoe4 ,,ghosts ,,and ,,mediumship ,ghosts do not seem always to have left the earth at the expiration of the twelve days1 or else they have the power of returning1 for the ,lenape claim that boys1 dreaming for power1 have sometimes been pitied and given some blessing by the ghosts1 who remained their guardian spirits through life4 ,such people were considered to have the power of talking with the departed and sometimes made a practice of it1 but mediumship was by no means confined to them4 ,among the ,minsi formerly they were accustomed to hold meetings in the burial grounds at certain times1 when some medium1 it is said1 would communicate with the spirits4 ,the late ,james ,wolf1 one of the principal ,minsi informants1 was said to have this power4 ,one time a man was drowned in the ,thames river near ,munceytown in ,ontario1 and the body could not be located4 ,wolf1 it is said1 walked up and down the river-banks1 with a companion1 talking to the water4 ,at last a strange sound was heard1 and ,wolf stopped4 8,that was the dead man's spirit10 he said2 8the body lies right over in that hole40 ,surely enough1 when they procured a boat1 they found the body in the hole1 wedged beneath a sunken log4 ,certain regular ceremonies were held by both the ,unami and the ,minsi in honor of the dead1 and will be discussed in a later paper4 ,,early ,,accounts ,penn4--,in ,william ,penn's letter1#cd dated ,august #af1 #afhc1 is the first mention of any details of ,lenape beliefs regarding the soul that has been found4 ,he says3 8,they say there is a ,king that made them1 who dwells in a glorious ,country to the ,southward of them1 and that the ,souls of the ,good shall go thither1 where they shall live again40 ,brainerd4--,the same ,indian whom ,brainerd saw in #agde dressed in a bearskin costume and with a wooden mask1 told him#ce that-- 8departed souls all went southward1 and that the difference between good and bad was this3 that the former were admitted into a beautiful town with spiritual walls1 and that the latter would forever hover around these walls1 in vain attempts to get in40 ,later1#cf ,brainerd speaks of the ,spirit ,land of the ,lenape to the southward as being 8an unknown and curious place0 in which the shadows of the dead 8will enjoy some kind of happiness1 such as hunting1 feasting1 dancing1 and the like40 ,one of his ,indian informants defined the kind of 8bad folks0 who would be unhappy in the hereafter as 8those who lie1 steal1 quarrel with their neighbors1 are unkind to their friends1 and especially to aged parents1 and1 in a word1 such as are a plague to mankind40 ,these would be excluded from the 8,happy ,hunting ,ground10 not so much as a punishment to themselves1 as to keep them from rendering unhappy the spirits of the good inhabiting the 8beautiful town40 ,zeisberger4--,about #agdh1 according to ,zeisberger1#cg a number of preachers appeared among the ,indians1 who claimed to have traveled in ,heaven and conversed with ,god4 ,some exhibited charts of deerskin upon which were drawn maps of the ,land of ,spirits and figures representing other subjects used in their preaching4 ,some of their ideas concerning the ,son of ,god1 the ,devil1 and ,hell1 are evidently derived from the whites2 others seem more aboriginal in character1 such as purification by emetics1 twelve different kinds being used4 ,he wrote3 8,other teachers pretended that stripes were the most effectual means to purge away sin4 ,they advised their hearers to suffer themselves to be beaten with twelve different sticks from the soles of their feet to their necks1 that their sins might pass from them through their throats4 ,they preached a system of morals1 very severe for the savages1 insisting that the ,indians abstain from fornication1 adultery1 murder1 theft1 and practise virtuous living as the condition to their attaining after death the place of good spirits1 which they call ,tschipeghacki1 the #8land of spirits1' where the life is happy1 and deer1 bear and all manner of game are abundant and the water is like crystal4 ,there nought was to be heard save singing1 dancing and merry making4444 ,the passage thither is the ,milky ,way4444 ,whoever reaches that place will find a city of beautiful houses and clean streets4 ,entering a house he will see no one1 but have good things to eat placed before him1 a fire made and a bed prepared--all of which is done by spirits invisible to him4 ,others assert that such an one will see the women coming with baskets on their backs full of strawberries and bilberries1 large as apples1 and will observe the inhabitants daily appear in fine raiment and live a life of rejoicing4--,the bad ,indians 444 will not reach the place1 ,tschipeghacki1 but must remain some distance away1 able to see those within dwelling happily1 but not able to enter4 ,they would receive nothing but poisonous wood and poisonous roots to eat1 holding them ever near the brink of a bitter death1 but not suffering them to die40 ,zeisberger usually specifies when his information is derived from tribes other than the ,lenape1 from whom most of his data were procured2 so it is probable that the following quotation applies to them1 although in part somewhat at variance with our other knowledge4 ,he says3#ch 8,they believe in the immortality of the soul4 ,some liken themselves to corn which1 when thrown out and buried in the soil1 comes up and grows4 ,some believe their souls to be in the sun1 and only their bodies here4 ,others say that when they die their souls will go to ,god1 and suppose that when they have been some time with ,god they will be at liberty to return to the world and be born again4 ,hence many believe 444 that they may have been in the world before4 8,they believe also in the transmigration of the soul4 ,wandering spirits and ghosts1 they claim1 sometimes throw something into a public path and whoever goes over it is bewitched and becomes lame or ill40 ,such was the ,lenape belief with regard to the powers that control the world1 and such were his notions concerning the souls of men4 ,the main channel of communication between this great supernatural realm and mankind was1 to the ,lenape as to so many other tribes of ,indians1 the dream or vision1 experienced either while fasting or in natural sleep4 ,this subject will be considered in the next chapter4 ,,chapter ,,iv ,,visions ,,and ,,guardian ,,spirits ,the most vital and intimate phase of ,lenape religion is the belief in dreams and visions1 and in the existence of personal guardian spirits or supernatural helpers--concepts of wide distribution among the ,north ,american tribes1 but rarely1 perhaps1 so vivid or well-developed as we find them here4 ,the vision was the point of contact1 the channel of communication1 in ,lenape belief1 between the great and marvelous supernatural world and the sphere of everyday human life4 ,in a vision the youth first found his guardian spirit1 to whom he would always appeal1 as his own special friend in the supernatural hierarchy1 for aid and comfort in time of trouble1 and for the revelation of coming events4 ,he felt that this being took a close personal interest in his affairs1 while the greater gods1 including the ,great ,spirit himself1 were so remote and so occupied with controlling more important things that they might not notice or concern themselves with the affairs of one individual man4 ,therefore the bulk of his prayers and offerings went to his guardian spirit4 ,if a ,lenape won great success on a war expedition or a hunting trip1 he was sure the spirit had helped him2 if unlucky1 he believed that for some reason his guardian had become estranged1 or had been overpowered by superior and malevolent forces4 ,a man might become a sorcerer or a shaman at the behest of his guardian spirit1 given in a dream or vision1 or change his mode of life in other ways4 ,not every ,lenape was blessed with such a guardian2 yet many were so favored1 usually in their boyhood days4 ,to be eligible for supernatural favor1 the youth had to be pils1 or pure1 which means that not only must he be chaste1 but that he must have kept strictly all the taboos against eating food prepared by women in their periodic condition1 etc4 ,old ,lenape say that1 as the children of the tribe are reared nowadays in the same way as the whites1 they can no longer be pils1 and the ,powers will speak to them no more4 ,this is a sad matter1 for it means the loss of their principal ancient ceremonies1 at which only those blessed with a vision can take active part4 ,the old people feel it keenly that there will be no one left to conduct the rites when the last of their generation has been laid away4 ,,initiation ,,of ,,boys ,parents were especially anxious1 of course1 that their sons should have supernatural aid1 hence1 when a boy reached the age of about twelve years1 they would frequently pretend to abuse him1 and would drive him1 fasting1 out into the forest to shift as best he might1 in the hope that some manto would take pity on the suffering child and grant him some power or blessing that would be his dependence through life4 ,sometimes a man who had several sons would take them out into the forest and build them a rude little tent1 and here they would remain for days at a time4 ,during the day the boys were not permitted to eat1 but just before sunrise every morning each was given a medicine to make him vomit1 after which a tiny piece of meat was given him1 about the size of a man's little finger4 ,occasionally the boys became able to fast in this way for twelve days1 at the end of which time1 the ,lenape say1 some had received such power that they were able to rise into the air1 or go down into the ground1 or prophesy events a year or two ahead1 with the magic aid of the supernatural being that had taken pity on them4 ,,other ,,visions ,it sometimes happened also that people received visions of power in natural sleep without fasting1 or even when wide awake1 while feeling melancholy and heartsick over the death of a loved one1 or suffering other misfortune or trouble4 ,as they sat brooding1 some manto might address himself to them1 and give them advice and comfort1 or endow them with some kind of power4 ,women occasionally had visions of this kind4 ,,the ,,guardian ,,spirit ,whatever the precise circumstances of its appearance1 the guardian spirit in many instances was said to show itself first in human form1 and it was only when it turned to leave that its real shape 7of an animal1 for instance7 was noticed by the recipient of its blessing4 ,sometimes the interview was quite long and the directions given by the manto 7for ceremonies1 etc47 quite explicit2 on other occasions they were very vague and cryptic4 ,frequently1 according to the stories told1 some tangible object1 called by the ,unami the opina1 or blessing1 was handed by the manto to the recipient of his favor1 who usually swallowed it4 ,some recipients were called on1 however1 to make and keep some symbol of their protector1 which was usually worn on the person in the form of a charm4 ,,favored ,,individuals4--,persons favored with a guardian spirit usually became prominent among their people and were held in high esteem4 ,they composed rythmic chants referring to their visions for use at the ,annual ,ceremony 7which will be discussed in the next chapter71 and dance songs to accompany them4 ,rarely were the words of either chants or songs at all definite3 as a rule they merely mentioned attributes of the singer's guardian1 or incidents of their first meeting1 without stating outright what the guardian spirit was1 or telling a consecutive story of the vision4 ,most ,lenape who have had such visions can not be induced to tell the details2 but the following examples of such experiences1 imperfect in many points1 were finally obtained4 ,incomplete though they are1 they will give some idea of this class of beliefs and in this way may prove of value4 ,,unami ,,examples4--,one old man named ,pokitehemun 78,breaker071 known to the whites in ,oklahoma as ,george ,wilson1 saw in his vision what seemed to be a man who held out to him a white round object like a boy's marble1 then tossed it to him4 ,pokitehemun caught it and swallowed it4 ,then as it turned to go1 the being cried 8,kwank6 kwank6 kwank6 ,the ducks have a praying meeting in the fall of the year60 ,as it turned1 ,pokitehemun noticed that it was really a duck instead of a man1 and was colored half black and half white4#ci ,pokitehemun could pound on his chest at any time and apparently cough up a round marble-like object1 which he would show in his hand and then appear to swallow again4 ,this he claimed was the opina given by his guardian spirit4 ,he seemed to regard the words of the duck spirit as an admonition to do all he could to keep up the tribal ,annual ,ceremony1 which was held in the fall2 while the 8blessing0 gave him good fortune4 ,the chant he composed for use at this ceremony is as follows3 ,lawulnjei ,wjegk toxweyu ,kwnanowag ,wailagomaole ,lnape1 eli nan ,telowa1 lowa ,nuni1 ndageko ,lowaet1 lowa nni4 ,the interpreter's translation1 which is a somewhat free one1 follows3 8,when he opened his hand ,something came out of the center ,that's his blessing 7,for87 our kinfolks1 the ,lenape2 because that ,is what he said1 he did say ,this1 when ,he spoke1 he said this40 ,then came the dance song3 ,he-e-e-e nehani ,latamane ,nehani lamane ,kwnanowag1 nowagn ,hayelagoma ,gweheyeha ,gehe6 ,this1 according to the interpreter1 means simply1 when stripped of its superfluous syllables1 8,we own a temple--his blessing--our kinfolks40 ,another man saw in his boyhood vision the ,msinghlikn1 or ,living ,solid ,face1 riding on a deer4 ,i was unable to get the details of their meeting1 or the chant1 but this is the dance song3 ,hehotawegena ,hotowegena ,xinglo pai awhewani ,msinghlikn ,hlikne ,a-he-he-he6 ,this1 the interpreter said1 means 8,riding it1 riding it1 big buck deer1 this one1 ,msinghlikn60 ,seldom do the songs or chants refer so definitely to the protector as does this4 ,a third ,lenape1 when a boy1 was sent out to the corn-field to drive away the crows4 ,as he stood by the field he saw them flying around to light on a tree near by4 ,suddenly someone spoke to him1 and among the things said 7which were not revealed to me7 were the words 8,i like this ,lenape food10 referring to the corn4 ,the boy thought a man was addressing him1 until the person suddenly flew away in the form of a crow1 crying 8,ha6 ,ha6 ,ha60 ,i failed to get the ,indian words for the song1 and my informant did not remember the chant1 but the translation of the song was given as follows3 8,i like this ,lenape food30 ,i never knew a crow said that ,till the crow was cawing 8,ha6 ,ha6 ,ha60 ,a fourth had seen some kind of an animal in his vision1 but never told any of his tribesmen what it was4 ,his song1 as now remembered1 was translated thus3 ,come1 follow me1 ,i am going ,out into the country4 ,a fifth had 8,mother ,corn0 7the ,corn ,spirit7 for a guardian1 but only part of his song is remembered4 8,all my children ,are glad when ,i come out60 ,some people were helped by the spirits of the dead in the same way that others received aid from animal or other nature spirits4 8,old man0 ,secondine1 now dead1 a well known ,oklahoma ,lenape1 was one of these4 ,when a boy his parents drove him out in the woods1 as was the custom1 in the hope that he might receive a supernatural helper4 ,after wandering about for a time1 he took refuge in a large hollow tree1 and made that his camping place4 ,before long he was visited by apparitions of persons he knew to be dead1 who took pity on his starving condition1 and brought him food which they had taken at night from the houses of the living1 this being the way that disembodied spirits are supposed to get nourishment when visiting the scenes of their earthly life4 ,in the meantime his parents were unable to find him1 and searched for him without avail until the ghosts finally revealed to them his camping place1 and then he was brought safely home4 ,ever afterward he claimed the ghosts as his guardians1 and like others blessed with this kind of helpers1 was said to hold some kind of communication with the departed4 ,,minsi ,,examples4--,the late ,james ,wolf1 my principal ,minsi informant1 was said to possess this power1 as was stated in the preceding chapter4 ,he had1 moreover1 received another vision when a boy1 but had made little1 if any1 use of it1 because of his profession of ,christianity4 ,one time in his boyhood days1 he told me1 he thought or dreamed 7he was not asleep at the time7 that there was no water in the river1 and that he went down into its bed and found only one little hole containing water4 ,in this was a creature resembling a catfish1 yet somewhat different1 and near it was an ordinary crayfish1 while on the surface of the water walked a number of little flies4 ,the boy thinking what he had seen was real1 ran home in haste to tell his father4 ,the father walked down with him to see1 but stopped on the bank where the edge of the water had been1 while the boy ran on down to his pool4 ,the river-bed seemed dry to him1 but his father would not come1 saying that the river was full of water4 ,the boy then came out and they started for home1 but before they were out of sight1 the lad looked back4 ,to his surprise1 the river was full as usual4 ,the father1 who was ,flying ,wolf1 a noted ,minsi warrior1 had been favored himself1 when a boy1 with a rather unusual sort of vision1 which ,james ,wolf related to me1 as nearly as possible the way the old man used to tell it at the ,annual ,ceremony4 8,when ,i was a boy1 ,i was once fast asleep on a hill near a little creek4 ,someone said1 #8,wake up6 ,let us go where our friends are6' ,so ,i got up and followed him across the little creek and up a hill1 where ,i saw six men sitting on a log4 ,then ,i went up and shook hands with them all4 ,after they had shaken hands with me they all danced around in a ring40 ,at this point he used to sing one verse of his dance song-- ,wmi wangotowak kewiha ,all greet one another ,yoki lnape witci4 ,now ,lenape at the same time ,e-ye-he-ye-6 8,they told me1 #8,we will go to see our friends1' so ,i went with them4 ,every now and then they stopped and danced around as they had done before4 ,after a while one of them told me to look toward the south1 and there ,i saw a black cloud in which the lightning flashed4 #8,would you like to go there8' they asked me4 ,i answered #8,no4' ,then one asked if ,i wanted to go that way1 pointing to the northeast1 where the sky was blue and bright1 to which ,i answered that ,i would rather go in that direction toward the clear sky4 ,a little farther on they said3 #8,we will now leave you4 ,watch us as we go4' ,they went to the east a little way1 and then ,i saw them trotting4 ,they were wolves1 and ,i had thought all the while that they were human beings40 ,verses of the dance song were sung at intervals during this speech4 ,from analogy with other visions1 such as are recorded above1 one would think that the six wolf-men must have become ,flying ,wolf's protectors1 but instead1 it was a ,thunder ,being that became his principal guardian1 whose participation in the vision is merely inferred from the mention in the speech of the black cloud and the lightning4 ,evidently this ,thunder ,being was not offended when ,flying ,wolf told his guides that he would rather go toward the clear sky than toward the black cloud4 ,the ,minsi say that when ,flying ,wolf recited his vision in the ,big ,house ceremonies1 he moved everyone1 some even to tears4 ,after he had finished1 they say1 a thunder-shower would almost always rise4 ,he would become strangely excited when the dark clouds began to bank up on the horizon and spread themselves over the land4 ,stripping himself to the breech-cloth1 he was ready to go out when the storm broke1 for he would never stay beneath a roof at such a time4 ,he loved to expose his body to the driving gusts of wind and rain2 the appalling roar was music to his ears2 while the lighting1 to the eyes of the frightened onlookers1 seemed to play about his very body4 ,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 it4 ,no wonder they used to say of him1 8,pileswa,l pewalatcil60 8,he is in league with the ,thunders601 or better1 perhaps1 8,the ,thunders will protect him60 ,within the memory of ,minsi now living in ,canada there were two members of the tribe who claimed the ,sun spirit1 ,kizho 7or ,kizhox7 as their protector4 ,one of these was known as 8,old man0 ,halfmoon1 the other as 8,muncey ,john0 ,henry4 ,halfmoon1 it is said1 when he wished to appear as a warrior1 would sometimes hold his bare hands up toward the flaming face of his guardian1 then rub the palms down his cheeks4 ,when he removed his hands1 it was seen that his face1 clean before1 was now painted in brilliant colors6 8,surely10 the people cried1 8this man is in league with the ,sun60 ,that the idea of a tangible #8blessing' is found among the ,minsi1 as well as among the ,unami1 is shown in certain of their traditions4 ,,historical ,,references4--,brainerd4--,brainerd seems to have been about the first author to recognize in any degree the importance of the dream or vision in ,lenape religious belief4 ,he says3#dj 8,they give much heed to dreams1 because they suppose that these invisible powers give them directions at such times about certain affairs1 and sometimes inform them what animal they would choose to be worshipped in40 ,other remarks by ,brainerd on the same general topic were quoted in the preceding chapter4 ,zeisberger4--,zeisberger#da also devotes a paragraph to it1 in which he says3 8,almost all animals and the elements are looked upon as spirits1 one exceeding the other in dignity and power4 ,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 prosper4 ,this1 they claim1 has been made known to them in a dream1 even as their religious belief and witchcraft has been made known to them in a dream4 ,one has1 in a dream1 received a serpent or a buffalo1 another the sun or the moon1 another an owl or some other bird1 another a fish1 some even ridiculously insignificant creatures such as ants4 ,these are considered their spirits or ,manittos4 ,if an ,indian has no ,manitto to be his friend he considers himself forsaken1 has nothing on which he may lean1 has no hope of any assistance and is small in his own eyes4 ,on the other hand those who have been thus favored possess a high and proud spirit40 ,loskiel4--,loskiel's account#db seems largely derived from the above4 ,he remarks3 8,the manittos are also considered as tutelar spirits4 ,every ,indian has one or more1 which he conceives to be peculiarly given to assist him and make him prosper4 ,one has in a dream received the sun as his tutelar spirit1 another the moon2 a third1 an owl2 a fourth1 a buffaloe2 and so forth4 ,an ,indian is dispirited1 and considers himself as forsaken by ,god1 till he has received a tutelar spirit in a dream2 ,but those who have been thus favored1 are full of courage1 and proud of their powerful ally40 ,heckewelder4--,heckewelder#dc devotes a whole chapter to the subject1 under the head of 8,initiation of ,boys10 to which the reader is referred1 as it is all of interest1 but can not be reproduced here4 ,i will merely quote portions of one paragraph1 which will serve to show that this author found approximately similar ideas as had his predecessors1 concepts which still exist among the ,lenape4 8,when a boy is to be thus initiated1 he is put under an alternate course of physic and fasting 444 so that he sees1 or fancies that he sees visions1 and has extraordinary dreams4 ,then he has interviews with the ,manitto or with spirits1 who inform him of what he was before he was born1 and what he will be after his death4 ,his fate in this life is laid entirely open before him1 the spirit tells him what is to be his future employment1 whether he will be a valiant warrior1 a mighty hunter1 a doctor1 a conjuror or a prophet40 ,later in the chapter ,heckewelder mentions the fact that persons favored with such dreams considered themselves under the protection of the 8celestial powers10 and mentions the 8strength1 the power1 and the courage0 conveyed to them1 but lays more stress on the prophetic side of these visions than on the actual aid rendered1 according to ,lenape belief1 by the supernatural guardians4 ,adams4--,from ,heckewelder's time to the present1 ,i know of but one writer1 besides myself1 who describes1 from his own observation1 the ,lenape belief in visions and guardian spirits4 ,this is ,r4 ,c4 ,adams1#dd himself of ,delaware blood1 whose notes may be found in the volume on ,indians of the ,united ,states ,census ,report for #ahij 7p4 #bih et seq474 ,he says3 8,it is believed by the ,delawares that every one has a guardian spirit which comes in the form of some bird1 animal1 or other thing1 at times in dreams1 and tells them what to do and what will happen4 ,the guardian spirit is sent from the ,great ,spirit40 ,having now considered the very foundation of ,lenape religion1 we may turn with better understanding1 to their great ,annual ,ceremony4 ,,chapter ,v ,,unami ,,annual ,,ceremony ,,the ,,leader ,the great ,annual ,ceremony of the ,lenape now in ,oklahoma was and is held when the leaves turn yellow in the fall of the year1 usually1 according to the 8pale face0 reckoning1 some time between the tenth and twentieth of ,october4 ,it is not exactly a tribal affair1 although the whole tribe participates1 but must be undertaken by some certain individual of the proper qualifications who takes the responsibility of 8bringing in0 the meeting and acting as a leader4 ,the phratry to which this leader belongs determines the exact form of the ceremonies to be held2 for each totemic group has a ritual of its own1 that of the ,wolf1 which is here related1 differing in some particulars from the ceremonies as practised by the ,turtle or ,turkey people4 ,in former times1 it is said1 when one phratry had finished its twelve days of ceremonies1 another would enact theirs1 followed by the third2 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 year4 ,this leader it is who sends a messenger forth to notify the people what day the ceremonies are to commence and to invite them all to attend4 ,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 ,house1 temple1 or xingwikan 7pl4 ,v71 standing on the banks of ,little ,caney river1 north of ,dewey in northern ,oklahoma1 far from any human habitation4 ,illustration3 ,,pl4 ,v ,,lenape ,,ceremonial ,,house ,,near ,,dewey1 ,,oklahoma ,built of rough logs1 the ,big ,house is now provided with a roof of hand-split shingles pierced by two great smoke-holes1 as shown in the frontispiece and in pl4 ,v1 ,,vi1 but in former days the roof was of bark4 ,the length is about #dj ft4 from east to west1 with a height at the eaves of about #f ft41 at the ridge #ad ft41 and a width of #bd4e ft4 ,aside from certain ingenuities of construction which can not be discussed here1 its chief interest lies in the two large carvings of the human face1 one facing east 7fig4 #f7 and one west1 which adorn the great central post supporting the ridge-pole4 ,similar carvings1 but smaller1 may be seen upon each of the six posts which support the logs forming the sides 7fig4 #g71 and still smaller ones1 one upon each of the four door-posts4 ,all twelve faces are painted1 the right side of each red1 the left black4 ,the building is used only for the ,annual ,ceremony4 ,illustration3 ,,fig4 #f4--;,central post of ,ceremonial ,house1 showing carved face4 ,illustration3 ,,fig4 #g4--,side posts of ,ceremonial ,house1 showing carved faces4 ,,officers ,the messenger sent to assemble the people is one of three male attendants chosen by the leader1 and these three men appoint three women to serve also4 ,to these six attendants1 known as ackas1 falls all the laborious work of the meeting4 ,although the duties are menial1 it is considered quite an honor to be selected as ackas4 ,the attendants camp on the north and south sides of the little open square just east of the ,big ,house 7pl4 ,,vii71 an area where no one is allowed to pitch a tent4 ,other officers selected for the meeting are a speaker 7usually at the time of the writer's visit1 ,chief ,charley ,elkhair71 two singers1 called ,talegunk1 8,cranes10 whose duty it is to beat the dry deerskin drum and sing the necessary songs1 and a chief hunter who is supposed to provide venison for the feast4 ,,preparations ,illustration3 ,,fig4 #h4--;,ceremonial fire-drill used at the ,annual ,ceremony4 7,length of shaft1 #bi4e in47 ,arrived at the ,big ,house1 the attendants begin at once to prepare the building for use after its year of idleness4 ,the first act of the men is to make mortar of mud1 in the old style1 and stop the cracks between the logs of the house4 ,then they cut two forked saplings1 and set them in the ground about ten feet apart1 some distance in front of the ,big ,house 7see pl4 ,,vii72 upon these is laid a pole1 running east and west1 to support the twenty-gallon kettle used in preparing hominy for the feast4 ,after this they gather about a cord of wood for the fires inside the ,big ,house and the cooking fire outside4 ,then the first night1 a fire pure and undefined by the white man and his matches1 is made with a fire-drill 7fig4 #h74 ,this is operated on the principal of a pump-drill1 like the ceremonial fire-drills of the ,iroquois4 ,this fire1 and this only1 may be used in the temple1 and no one is permitted to take it outside for any purpose4 ,illustration3 ,,pl4 ,,vi ,,lenape ,,annual ,,ceremony ,,in ,,progress ,native ,painting by ,earnest ,spybuck1 a ,shawnee ,,ceremony ,,commenced ,two of the attendants1 a man and a woman1 then build the two fires in the temple1 so that there may be plenty of light1 and sweep the floor with turkey-wings for brushes4 ,the men attendants take turns so that one of them1 at least1 is always on guard outside the building4 ,when the temple is clean1 the fires are burning bright1 and the ackas have called the people in and all are assembled1 the chief arises and delivers a speech4 ,,chief',s ,,speech ,first he states the rules of the meeting1 then he speaks along some such line as the following1 which was dictated by ,chief ,elkhair1 who frequently made these speeches3 8,we are thankful that so many of us are alive to meet together here once more1 and that we are ready to hold our ceremonies in good faith4 ,now we shall meet here twelve nights in succession to pray to ,gicelmkaong1 who has directed us to worship in this way4 ,and these twelve ,msing faces carved on the posts of the house are here to watch and to carry our prayers to ,gicelmkaong in the highest heaven4 ,the reason why we dance at this time is to raise our prayers to him4 ,our attendants here1 three women and three men1 have the task of keeping everything about our ,temple in good order1 and of trying to keep peace1 if there is trouble4 ,they must haul wood and build fires1 cook and sweep out the ,big ,house4 8,when they sweep1 they must sweep both sides of the fire twelve times1 which sweeps a road to ,heaven1 just as they say that it takes twelve years to reach it4 ,women in their menses must not enter this house4 8,when we come into this house of ours we are glad1 and thankful that we are well1 and for everything that makes us feel good which the ,creator has placed here for our use4 ,we come here to pray ,him to have mercy on us for the year to come and to give us everything to make us happy2 may we have good crops1 and no dangerous storms1 floods nor earthquakes4 ,we all realize what ,he has put before us all through life1 and that ,he has given us a way to pray to ,him and thank ,him4 ,we are thankful to the ,east because everyone feels good in the morning when they awake1 and see the bright light coming from the ,east1 and when the ,sun goes down in the ,west we feel good and glad we are well2 then we are thankful to the ,west4 ,and we are thankful to the ,north1 because when the cold winds come we are glad to have lived to see the leaves fall again2 and to the ,south1 for when the south wind blows and everything is coming up in the spring1 we are glad to live to see the grass growing and everything green again4 ,we thank the ,thunders1 for they are the mantowk that bring the rain1 which the ,creator has given them power to rule over4 ,and we thank our mother1 the ,earth1 whom we claim as mother because the ,earth carries us and everything we need4 ,when we eat and drink and look around1 we know it is ,gicelmkaong that makes us feel good that way4 ,he gives us the purest thoughts that can be had4 ,we should pray to ,him every morning4 8,man has a spirit1 and the body seems to be a coat for that spirit4 ,that is why people should take care of their spirits1 so as to reach ,heaven and be admitted to the ,creator's dwelling4 ,we are given some length of time to live on earth1 and then our spirits must go4 ,when anyone's time comes to leave this earth1 he should go to ,gicelmkaong1 feeling good on the way4 ,we all ought to pray to ,him1 to prepare ourselves for days to come so that we can be with ,him after leaving the earth4 8,we must all put our thoughts to this meeting1 so that ,gicelmkaong will look upon us and grant what we ask4 ,you all come here to pray2 you have a way to reach ,him all through life4 ,do not think of evil2 strive always to think of the good which ,he has given us4 8,when we reach that place1 we shall not have to do anything or worry about anything1 only live a happy life4 ,we know there are many of our fathers who have left this earth and are now in this happy place in the ,land of ,spirits4 ,when we arrive we shall see our fathers1 mothers1 children1 and sisters there4 ,and when we have prepared ourselves so that we can go to where our parents and children are1 we feel happy4 8,everything looks more beautiful there than here1 everything looks new1 and the waters and fruits and everything are lovely4 8,no sun shines there1 but a light much brighter than the sun1 the ,creator makes it brighter by his power4 ,all people who die here1 young or old1 will be of the same age there2 and those who are injured1 crippled1 or made blind will look as good as the rest of them4 ,it is nothing but the flesh that is injured3 the spirit is as good as ever4 ,that is the reason that people are told to help always the cripples or the blind4 ,whatever you do for them will surely bring its reward4 ,whatever you do for anybody will bring you credit hereafter4 ,whenever we think the thoughts that ,gicelmkaong has given us1 it will do us good4 8,this is all ,i can think of to say along this line4 ,now we will pass the ,turtle around1 and all that feel like worshiping may take it and perform their ceremonies40 ,some nights the speaker says more1 sometimes less1 just as he feels1 but he always tries to tell it as he heard it from the old people who came before him4 ,,recital ,,of ,,visions ,now1 as was stated1 these meetings are 8brought in0 by individuals2 that is a certain person1 usually a man1 undertakes to arrange for the meeting and to lead the ceremonies4 ,this person must be one of those gifted by a vision or dream of power in their youth1 and hence1 according to ,lenape belief1 one in communication with the supernatural world4 ,illustration3 ,,fig4 #i4--,rattle of land-tortoise shell1 used by celebrants at the ,annual ,ceremony4 7,length1 #d4b in47 ,when the people file into the ,big ,house1 the few that still have them dressed in their best ,indian costumes carefully preserved for such occasions 7pl4 ,i71 the members of this leader's clan always take their seats on the north side1 the other two clans in the west end and the south side4 ,men and women1 however1 do not mingle1 but sit separately in the space allotted to their common clan4 ,the diagram 7pl4 ,,vii7 shows the seating of the clans when the ceremony is 8brought in0 by a member of the ,wolf division4 ,illustration3 ,,fig4 #aj4--;,drum made of dried deerskin used at the ,annual ,ceremony4 7,length #ch4b in47 ,after the chief's speech1 the leader arises from his place just north of the central post1 and1 rapidly shaking a rattle 7taxoxi cownign7 made of a box-tortoise shell 7fig4 #i71 recites his vision in a high monotone1 word by word4 ,after he utters each word1 he pauses an instant to give the singers sitting at the rolled dry deerskin called pownign which serves as a drum 7fig4 #aj71 ample time to repeat the same word in the same tone1 which produces an extraordinary effect4 ,when he finishes1 the drummers beat rapidly on the dry hide1 repeating 8,ho-o-o60 a number of times4 ,illustration3 ,,pl4 ,,vii ,,plan ,,of ,,lenape ,,ceremonial ,,house ,,and ,,grounds ,,near ,,dewey1 ,,oklahoma ,then the celebrant repeats a verse of his song in the same way1 and the drummers1 having learned the words1 sing them to a dance tune1 beating the drum in slower time4 ,after dancing awhile1 the celebrator whoops1 and they stop2 then another similar verse1 if not the same1 is recited and then sung4 ,when the leader dances1 he circles about the two fires contra-clockwise1 and those who wish may join in the dance and follow him 7pl4 ,,vi74 ,his dance finished1 the leader passes the turtleshell to the next man who has been blessed with a vision4 ,this one has the privilege of singing his vision if he wishes2 if not1 it is handed to the next 8dreamer40 ,after a celebrant has taken his seat1 it is customary for those who desire it to smoke until the next man is ready to commence4 ,at this time also it is considered proper for the people to enter or leave the ,big ,house1 which is not permitted while the actual ceremony is in progress4 ,when the turtle rattle has thus made the round of the building and gets back to its starting point1 the meeting is brought to a close4 ,this is usually along toward morning1 the exact time of course being dependent on the number who have sung their visions1 and on the length of the intermissions4 ,,conclusion ,,of ,,rites ,now1 when the man who started the ceremonies begins to dance1 that is a signal for two of the women ackas1 or attendants1 to go out and pound corn for hominy or meal1 and two of their men colleagues cook it in the kettle hanging on the pole1 so that it is ready when the turtle has made its rounds and the meeting is about to close4 ,then the repast of hominy or corn mush called span is distributed1 and the speaker says1 8,we will now pray twelve times10 so twelve times they cry 8,ho-o-o60 as a prayer4 ,then they feast1 using musselshells from the river as spoons1 and finally the speaker dismisses them with the words1 8,this is all for tonight2 tomorrow night we will meet again40 ,,departure ,,of ,,the ,,hunters ,when the next night arrives1 approximately the same performance is repeated2 and the same the next1 with little of interest occurring during the day2 but on the fourth morning1 the leader who has selected a man for chief hunter1 gives him a yard of wampum as pay4 ,this master of the hunt then selects as many assistants as he wants1 and he and his crew all gather in the ,big ,house1 where they are served about noon with a feast prepared for the occasion by the women of the camp1 and the attendants tie sacks of the food to the hunters' saddles4 ,when they have finished eating1 they arrange themselves in a row1 each hunter standing on his left foot and barely touching the ground with the toes of his right1 an action whose meaning ,i have not yet been able to determine4 ,then the speaker rises and talks to them1 and the ,msing who has been seen about the camp from time to time1 is in the ,big ,house listening to his words4 8,when you hunt10 says the speaker1 8think of nothing but luck to kill deer40 ,as he speaks he goes to the west fire and throws into it1 six times1 an offering of native tobacco2 then to the east fire1 where he sacrifices six more pinches of the sacred herb--twelve in all4 ,while sacrificing tobacco1 he prays to the ,msing to drive the deer up1 so that the hunters can kill them4 ,as he drops the last tobacco into the flames1 he says1 8,if you kill a deer right away1 bring it in tonight2 if not1 bring in all you kill day after tomorrow40 ,what tobacco is left is given to the chief hunter with the words1 8,when you camp tonight1 burn this and ask ,msinghlikn to let you kill deer40 ,the reader will remember that ,msinghlikn1 in whose image the ,msing is carved1 is supposed to have control over the deer1 and in fact over all wild animals4 ,all the hunters that are in the habit of chewing tobacco are now given some for this purpose4 ,when they file out and mount their horses1 the ,msing follows them and sees them off4 ,after the hunters have disappeared1 the people call the ,msing back into the ,big ,house and coax him to dance1 while two men volunteer to sing for him4 ,,prayer ,,for ,,the ,,hunters ,the following evening six men are appointed and given a yard of wampum to divide among them1 to go out close to the forked game-pole east of the ,big ,house1 intended for the carcasses of the deer1 and 8pray0 there twelve times4 ,the meaning of this1 of course1 is that they sound the prayer word 8,ho-o-o60 which is evidently to help the hunters4 ,this night also a yard of wampum is unstrung and scattered on the ground just west of the east fire1 and this the attendants must pick up1 crying 8,ho-o-o60 as they do so4 ,for doing this1 which is called 8picking berries10 they are supposed to keep what wampum they pick up4 ,,return ,,of ,,the ,,hunters ,if the hunters are lucky and kill a deer the first day1 they send one man back with it4 ,as he approaches he fires a gun as a signal of his coming1 at which the singers run into the ,big ,house and begin to sing and beat the drum4 ,then everyone is happy4 ,in any case the hunters all return on the third day4 ,if they have killed deer1 they shoot their guns2 if not1 they come in very quietly4 ,when the shots are heard1 the singers hasten to their places1 and1 beating the drum1 sing a song that is used only on such occasions4 ,then when the hunters arrive1 they feast1 and their leader announces the names of those lucky enough to kill a deer4 ,the carcasses are skinned and hung on the deer pole 7shown in frontispiece71 east of the ,big ,house1 and are used in the feasts at the close of every night's meeting until the gathering disbands4 ,,new ,,fire ,every night the usual program is repeated until the ninth4 ,on this night a new fire is kindled with the sacred pump-drill called tudai wheji mantowk or 8,fire maker of the ,mantos0 7fig4 #h71 and the ashes of the old are carried out through the west door of the ,big ,house1 which is used only for this purpose 7among the ,unami71 and is usually kept closed4 ,the new fire seems to symbolize a fresh start in all the affairs of life4 ,,use ,,of ,,carved ,,drumsticks ,also on the ninth night1 before the singing begins1 they bring out the two ancient drumsticks 7pa kdign7 carved with tiny human heads1 one male and one female 7fig4 #aa71 to use in place of the cruder sticks used before1 which are marked only with a rude cross 7fig4 #ab1 a74 ,at this time1 also1 twelve prayersticks 7matehigun7 are distributed--six plain and six striped ones 7fig4 #ab1 b7--by two of the male attendants1 each with six1 one man starting from each end of the ,big ,house and proceeding in a trot to distribute the sticks while the drum is beaten1 and the people1 holding up their hands1 cry the prayer word 8,ho-o-o60 ,illustration3 ,,fig4 #aa4--,sacred drumsticks1 used at the ,annual ,ceremony in ,oklahoma4 7,length of a1 #ah4f in47 ,,fig4 #ab4--;a1 ,plain drumstick used at the ,annual ,ceremony2 b1 ,prayerstick4 7,length of b1 #ah4i in47 ,both drumsticks and prayersticks are used every night from this time on4 ,if it so happens that the plain sticks do not fall opposite each other 7or on opposite sides of the house71 they must all be picked up again and redistributed4 ,after this1 those who have received a stick raise that instead of their hand1 when they repeat the prayer word 8,ho-o-o60 and carry it when they dance4 ,,turtle ,,rattles ,at this time1 too1 all who own turtle rattles such as are used in singing the visions 7fig4 #i71 are requested to bring them in to the meeting1 when they are placed in a row on the north side1 in front of the man who1 as the ,indians phrase it1 8brought on the meeting40 ,the backs of the turtleshells are all measured with strings of wampum1 which are cut off in lengths corresponding with the lengths of the backs4 ,then the owners are called to get their turtles and wampum1 which is supposed to be their pay for bringing them to the meeting4 ,as each takes up his turtle1 he shakes it1 and if it does not sound well1 then the people laugh1 and the owner1 abashed1 takes his property out of sight as soon as possible4 ,,phratry ,,prayers ,then they call up six men1 two from each of the three phratries--,turtle1 ,turkey1 and ,wolf4 ,each goes outside and cries the prayer word 8,ho-o-o60 twelve times1 holding up his left hand4 ,when the first one returns1 he is given one yard of wampum1 and divides it with the other five4 ,this is done each night until the end4 ,,women',s ,,night ,illustration3 ,,fig4 #ac4--,paint-dish of bark1 used at the ,annual ,ceremony4 7,length1 #b4b in47 ,the twelfth night is reserved for the women to relate their visions2 but before they begin1 the speaker orders the attendants to burn cedar-leaves in the two fires1 and the people are supposed to inhale the smoke and purify themselves4 ,then two women are ordered to take1 one a little bark dish 7asiptagn7 of red paint 7fig4 #ac71 the other a similar vessel of grease1 and the two start from the door on the north side of the ,temple and go to each person present4 ,one dips her fingers in the paint and touches the color to the person's left cheek1 while her companion similarly annoints the person's head with a little of the grease4 ,this done1 two men attendants take the bark vessels and paint and grease in the same way the twelve ,msing faces carved upon the posts of the building1 also the drumsticks1 the prayersticks1 the deerskin drum1 and the turtles4 ,a variant has it that both bark vessels contain paint1 the customs differing according to phratry4 ,each woman who takes part on this night receives a share of the venison1 if there is any1--the biggest and fattest buck the hunters kill1--and the attendants cook it for them at the fire outside4 ,,conclusion ,,of ,,ceremony ,next morning the men resume the ceremony and continue until the sun is high4 ,two men are then appointed to close the meeting1 for which each receives one yard of wampum4 ,their duty is to sing twelve times while the people dance about the central post1 the women in a circle next to the post1 the men in another circle outside that of the women4 ,these two singers stop dancing in front of where the chief is sitting1 and announce1 8,we will now pray twelve times40 ,they go back to their seats and cry 8,ho-o-o60 twelve times4 ,then the attendants serve the last feast4 ,two women then go around with wampum in a wooden bowl1 giving everyone two or three beads4 ,,payment ,,of ,,attendants ,then the attendants1 three men and three women1 stand in a row and receive six yards of wampum on one string1 which they hold in their hands1 the first in the row holding the end of the string1 which stretches along from one to the other4 ,then the chief says3 8,we thank you attendants of this meeting for your kindness in sweeping our ,temple for these twelve nights1 and the attention and care you have given4 ,we have heard our old parents say that1 if you sweep this ,meeting ,house twelve different times1 you will sweep up to where our great ,father is1 as he is up in the twelfth ,heaven above the earth40 ,the attendants then circle about the fires and go out to the cooking fireplace1 where they divide the wampum1 taking a yard apiece4 ,at last1 when the shadow of a person is nearly under him1 that is1 about noon1 the speaker or chief arises1 and says1 8,all of us kinfolk must now go out and end our meeting1 which has been going on for twelve days and nights40 ,thereupon they all file out--men1 women1 and children--and form a row extending north and south1 facing east1 just east of the ,big ,house1 the hunters taking with them the skins of the deer they killed4 ,,finale ,here they all pray1 or rather cry the prayer word 8,ho-o-o60 six times standing1 holding up one hand1 and six times kneeling1 holding up the other hand4 ,the meeting is then ended4 ,this is shown in the frontispiece4 ,the deerskins are given to poor old people1 who need them to make moccasins4 ,one informant stated that instead of crying 8,ho-o-o0 twelve times in closing the meeting1 it was customary to use this word only ten times1 and then cry 8,ha-a-a0 twice1 completing the sacred number twelve2 but such discrepancies are probably due to the variation of ritual among the three phratries before mentioned1 the ,turkey1 the ,turtle1 and the ,wolf4 ,this kind of prayer was noticed by ,zeisberger#de as early as #aggi1 for he writes3 8,at a third kind of feast ten or more tanned deerskins are given to as many old men or women1 who wrap themselves in them and stand before the house with their faces turned toward the east1 praying ,god with a loud voice to reward their benefactors4 ,they turn toward the east because they believe that ,god dwells beyond the rising of the sun4 ,at the same time much wampum is given away4 ,this is thrown on the ground and the young people scramble for it4 ,afterward it is ascertained who secured the most4 ,this feast is called 'ngammuin1 the meaning of which they themselves are unable to give40 ,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 8'ngammuin10 which seems to be a form of ,gamuing1 the modern ,lenape name for their ,annual ,ceremony4 ,,payment ,,of ,,officers ,all the officers of the meeting receive pay in wampum for their services1 except1 of course1 the leader--the man who has caused the meeting to be held4 ,the speaker receives a yard for every night of the meeting2 the drummers get a yard between them each night2 there are also the payments to the attendants1 hunters1 and others1 already mentioned4 ,the attendants have other sources of profit1 too1 for they serve meals three times a day in the ,big ,house to the leader of the meeting and all his near relatives1 also to the speaker and the drummers4 ,when they have finished feasting1 the leader calls the attendants to come and get their dishes and pans4 ,each has a cup in which he brings coffee1 and the leader puts twenty-five wampum beads in each cup for every meal4 ,moreover1 when any one in the outside camps is hungry1 he may go to an ackas and obtain a meal for twenty-five wampum beads4 ,the attendants have a table near the tent of one of the woman ackas1 and here they eat4 ,,valuation ,,of ,,wampum ,for ceremonial purposes the wampum 7white7 is held at one cent a bead1 one hundred to the dollar4 ,before the meeting the people give a yard or so apiece1 if they are able1 to show their appreciation and to be prayed for1 or subscribe money for its purchase and for the other things needed at the meeting4 ,the wampum is afterward redeemed at the same rate and is kept to use again4 ,,indian ,,comments ,,on ,,the ,,ceremony ,some explanations and remarks concerning the annual ceremony1 as furnished by the ,indians themselves1 may prove of interest here4 ,julius ,fouts 7or ,fox71 the interpreter1 remarks3 8,when the ,delawares complete this meeting1 then they claim they have worshiped everything on this earth4 ,god gave the ,powers ,above authority to go around and give all the tribes some way to worship4 ,they say these things were as if carried in a bundle1 and when they come to the ,delawares1 last of all1 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 meetings40 ,in explanation of the prayer word ,ho-o-o1 he said1 8,did you ever hear that noise out in the woods1 in the fall of the year8 #8,ho-o-o1' it says4 ,what is it8 ,it is the noise of the wind blowing in the trees4 ,when the ,delawares pray in the ,big ,house1 they raise their voices and cry #8,ho-o-o' to ,god1 and the ,msing hears it and understands1 for he is of the same nature as a tree1 and there are twelve ,msing carved in the ,big ,house who will carry the prayers to the twelfth ,heaven4 ,the ,indians call the ,msing #8,grandfather1' because the trees were here before the ,indians4 ,the ,big ,house is going out of use now1 because only the old people have had gifts or visions of power to sing about4 ,the children of today are not pils1 or pure2 they are reared like the whites1 and the ,powers ,above do not speak to them any more40 ,chief ,charley ,elkhair1 or ,elkire1 who frequently served as speaker in the ,big ,house1 said3 8,the ,delaware meeting helps everybody in the world1 for they pray for good crops and everything good1 even wild fruits4 ,about ten years ago the people thought they would give up holding these meetings1 and the following year they had high winds and big rains1 and everyone was frightened4 ,then grasshoppers came in swarms1 but they came in the fall a little too late to get all the crops4 ,so the people held a council and talked about the ,big ,house again4 ,they finally decided to resume it1 before any more bad luck came2 so they began the ceremonies again in the fall4 8,then it seemed as if all the trouble stopped4 ,of late there has been talk of again giving up the meeting1 but if we do give it up we are likely to have a tornado or maybe dry weather to ruin the crops4 8,once the ,delawares owned a great deal of land1 but that is nearly all gone now1 and the people seem to have no power to do anything4 ,when ,god looks down from ,heaven1 he sees but very few ,delaware people1 and the reason for this is that they cannot follow the ,meeting ,house ceremonies now4 ,when ,i was a little boy1 ,i heard my people say that this thing would happen just as it is happening now4 ,you see1 the young people raised during the last thirty years do not believe in the old ways4 ,we are having good times yet1 but we don't know when we shall catch it4 ,if anything happens to us1 and once really begins1 we can not stop it--it will be too late4 ,even if they take up the meeting again--they can not do right1 even when the ceremonies are going on4 8,they can not accomplish anything in the ,big ,house2 they can not raise it up1 because there are a lot of young folks who do not even try to do what the speaker tells them1 for they do not believe in it4 8,the people could get along fine1 if they followed the rules of the meeting--not only the ,delawares1 but the other people round about4 ,for when the ,delaware prays1 he prays for things that will benefit everybody2 he prays for the children as well as for himself2 he prays for future time4 ,but if anything comes to destroy the world1 it will be too late to think of starting the ,big ,house then40 ,penn's ,account4--,william ,penn seems to have been the first to attempt a description of ,lenape rites1 for he wrote in #afhc1 in the same letter we have quoted before3 8,their ,worship consists of two parts1 sacrifice and ,cantico4 ,their sacrifice is their first fruits4444 ,the other part of their worship is by ,cantico1 performed by round dances1 sometimes words1 sometimes songs1 then shouts1 two being in the middle that begin1 and by singing and drumming on a board direct the chorus4444 ,they are said to lay their altar on twelve stones40 ,in this brief account should be noted the presence of two drummers2 the fact that they did not use a drum1 but a 8board0 which was probably1 if ,penn had taken the trouble to look more closely1 a dried hide2 the word cantico which resembles the modern ,lenape words for 8dance0--knk among the ,unami and kntika among the ,minsi2 and finally the use of the sacred number twelve4 ,zeisberger's ,account4--,the earliest detailed account1 however1 of the great ,lenape ceremonies is given by ,zeisberger1#df who1 writing about #aggi1 says3 8,worship and sacrifices have obtained among them from the earliest times1 being usages handed down from their ancestors4 ,though in the detail of ceremony there has been change1 as the ,indians are more divided now than at that time1 worship and sacrifice have continued as practiced in the early days1 for the ,indians believe that they would draw all manner of disease and misfortune upon themselves if they omitted to observe the ancestral rites4 8,in the matter of sacrifice1 relationship1 even though distant1 is of significance1 legitimate or illegitimate relationship being regarded without distinction4 ,a sacrifice is offered by a family1 with its entire relationship1 once in two years4 ,others1 even the inhabitants of other towns1 are invited4 ,such sacrifices are commonly held in autumn1 rarely in winter4 ,as their connections are large1 each ,indian will have opportunity to attend more than one family sacrifice a year4 ,the head of the family knows the time and he must provide for everything4 ,when the head of such a family is converted1 he gets into difficulty because his friends will not give him peace until he has designated some one to take his place in the arrangement of sacrificial feasts4 8,preparations for such a sacrificial feast extend through several days4 ,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 provided4 ,these hunters do not return until they have secured the amount of booty counted upon4 ,on their return they fire a volley when near the town1 march in in solemn procession and deposit the flesh in the house of sacrifice4 ,meantime the house has been cleared and prepared4 ,the women have prepared firewood and brought in long dry reed grass1 which has been strewn the entire length of the house1 on both sides1 for the guests to sit upon4 ,such a feast may continue for three or four nights1 the separate sessions beginning in the afternoon and lasting until the next morning4 ,great kettles full of meat are boiled and bread is baked4 ,these are served to the guests by four servants especially appointed for this service4 ,the rule is that whatever is thus brought as a sacrifice must be eaten altogether and nothing left4 ,a small quantity of melted fat only is poured into the fire4 ,the bones are burnt1 so that the dogs may not get any of them4 ,after the meal the men and women dance1 every rule of decency being observed4 ,it is not a dance for pleasure or exercise1 as is the ordinary dance engaged in by the ,indians4 ,one singer only performs during the dance1 walking up and down1 rattling a small tortoise shell filled with pebbles4 ,he sings of the dreams the ,indians have had1 naming all the animals1 elements and plants they hold to be spirits4 ,none of the spirits of things that are useful to the ,indians may be omitted4 ,by worshipping all the spirits named they consider themselves to be worshipping ,god1 who has revealed his will to them in dreams4 ,when the first singer has finished he is followed by another4 ,between dances the guests may stop to eat again4 ,there are four or five kinds of feasts1 the ceremonies of which differ much from one another4 8,at these feasts there are never less than four servants1 to each of whom a fathom of wampum is given that they may care for all necessary things4 ,during the three or four days they have enough to do by day and by night4 ,they have leave1 also1 to secure the best of provisions1 such as sugar1 bilberries1 molasses1 eggs1 butter and to sell these things at a profit to guests and spectators40 ,adams' ,account4--,the best and1 in fact1 the only late account previous to his own first article#dg the writer has seen of the ,annual ,ceremony among the ,lenape in ,oklahoma1 is that written by ,adams1#dh which reads as follows3 8,the peculiar steps which they use in this dance have caused the name #8stomp' or #8stamp' to be applied to it4 8,in regard to the stomp dances of our people1 we have several kinds of dances2 the most important one is the #8worship dance' which is carried on in a large building called a temple1 which is rectangular and ranges from #fj to #hj feet long1 from #cj to #dj feet wide1 and is about #aj feet high4 ,it is built of wood with #b doors4 ,the main entrance is at the eastern door1 and it has only a dirt floor4 8,on each post is carved a human face4 ,on the center post or one in the center of the building four faces are carved2 each face is painted one-half red and one-half black4 ,all the people enter at the east and go out the same way4 ,when they come in they pass to the right of the fire1 and each of the three clans of the ,delawares take seats next to the wall1 the ,turtle clan on the south1 the ,turkey on the west1 and the ,wolf on the north4 ,in no case can any one pass between the center post and east door1 but must go around the center post1 even to go to the north side of the temple4 8,this dance is held once each year1 in the fall1 and generally in ,october1 in the full moon1 and lasts not less than #ab days for each part4 ,the tribe is divided into three clans1 and each clan has to go through the same part1 so the dance is sometimes #cf days long1 but sometimes the second and third clans do not dance more than #f days each4 8,the ,turtle clan usually lead or begin the dance4 ,a tortoise shell1 dried and beautifully polished and containing several small pebbles1 is placed in the southeast corner near the door in front of the first person4 ,if he has anything to say he takes the shell and rattles it1 and an answer comes from the south side of the temple from the singers1 who strike on a dried deer's hide3 then the party who has the tortoise shell makes an address or talk to the people1 and thanks the ,great ,spirit for blessings1 and then proceeds to dance1 going to the right and around the fire1 followed by all who wish to take part1 and finally coming to the center post he stops there2 then all the dancers shake hands and return to their seats4 ,then the shell is passed to the next person1 who dances or passes it on1 as he chooses4 8,on the third day of the dance all men1 both married and single1 are required to keep out of the company of women for #c days at least4 ,they have a doorkeeper1 a leader1 and #b or #c parties who sweep the ground floor with turkey wings1 and who also serve as deacons4 ,the ashes from the fire are always taken out at the west door1 and the dirt is always swept in the fire4 ,in front of the east door outside is a high pole on which venison hangs4 ,it is a feast dance and the deacons distribute food among the people4 ,the officers and waiters are paid in wampum for their services4 8,in no case is a dog allowed to enter the temple1 and no one is allowed to laugh inside it1 or in any way be rude4 ,each person is allowed to speak and tell his dream or dreams or to give advice4 ,it is believed by the ,delawares that every one has a guardian spirit which comes in the form of some bird1 animal1 or other thing1 at times in dreams1 and tells them what to do and what will happen4 ,the guardian spirit is sent from the ,great ,spirit4 8,traditions say that #aj years before white men came to this country 7,america7 a young man told his dream in the temple4 ,this was on the ,atlantic coast4 ,he saw coming across the great waters a large canoe with pinions 7wings7 and containing strange people1 and that in #aj years they would in fact come4 ,he told this dream and predicted the arrival of the white men each year until they came and were seen by his people4 ,many of our people still keep up this dance1 but the temple is not so large as it used to be1 and the attendance now is not more than #ajj persons4 ,any ,indian of any tribe can also take part in the dance1 but no white man can4 8,when the dance is over all the people go out and stand in a single line from east to west with their faces to the south4 ,then they kneel down and pray1 and then go home4 ,we do not know the origin of the worship dance1 but the old ,indians claim that the ,great ,spirit came many years ago and instructed it and also gave them the wampum40 ,in spite of several inaccuracies1 such as the statement that the people face south 7instead of east7 while praying after the ceremony1 this account is valuable on account of the additional data it furnishes on several points of interest1 especially the tradition concerning the prophecy of the coming of the whites4 ,,another ,,form ,,of ,,the ,,annual ,,ceremony ,it appears that in former years there was1 in addition to the rite just described1 another form of the ,annual ,ceremony practised by the ,lenape1 before their removal to what is now ,oklahoma from ,kansas1 where the last man to 8bring in0 such a meeting was ,john ,sarcoxie1 now dead4 ,the ceremony1 which was called ,muxhato,lzing1 seems1 from the accounts given the writer by his informants1 to have taken place in a similar building1 and to have been similar in ritual to that just described1 except that it was held for only eight days instead of twelve1 and that1 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 ,house1 antlers and all1 while about its neck hung a string of wampum--perhaps as a propitiatory offering4 ,moreover on the morning of the last day of the ceremony a large sweathouse was built and stones heated2 then about noon the men who had been reciting their visions went into it1 each taking one of the hot stones with him4 ,this privilege was not confined to the actual celebrants however1 for every one blessed by a guardian spirit even if they had not sung their visions in the meeting1 was entitled to carry in a stone and join them4 ,the entrance was then closed and water poured upon the stones2 and while the steam rose and the sweathouse grew hotter and hotter the perspiring occupants prayed to their guardian spirits and recited their visions4 ,these finished1 with a shout of 8,there go our prayers to ,those ,above10 the cover was suddenly snatched from the sweathouse so that the steam it had contained rose in a puff4 ,if the steam cloud went straight up into the air it was thought that the prayers would be heard and answered1 and that all was well1 but if it broke and spread out the people felt that something had gone wrong1 and that their prayers were of no avail4 ,in endeavoring to explain the presence of such variations of the ,annual ,ceremony1 it should be remembered that the ,lenape now in ,oklahoma whom the writer has called for convenience 8,unami10 are not really pure descendants of this tribe1 but probably have a large proportion of the blood of the ,unalatko or ,unalachtigo1 whose dialect1 according to ,heckewelder1 was very similar1 and a smaller proportion of ,minsi and even ,nanticoke blood4 ,perhaps then the first form of ,annual ,ceremony described may have originally been purely ,unami1 and the second ,unalachtigo1 or ,minsi1 or vice versa2 but later1 when the remnants of these tribes became amalgamated their mixed descendants inherited both forms4 ,the second form seems to be a variant of the rite mentioned by ,zeisberger#di who describes it as follows3 8,a fifth kind of festival is held in honor of fire which the ,indians regard as being their grandfather1 and call ,machtuzin1 meaning #8to perspire4' ,a sweating-oven is built in the midst of the house of sacrifice1 consisting of twelve poles each of a different species of wood4 ,these twelve poles represent twelve ,manittos1 some of these being creatures1 others plants4 ,these they run into the ground1 tie together at the top1 bending them toward each other2 these are covered entirely with blankets1 joined closely together1 each person being very ready to lend his blanket1 so that the whole appears like a baker's oven1 high enough nearly to admit a man standing upright4 ,after the meal of sacrifice1 fire is made at the entrance of the oven and twelve large stones1 about the size of human heads1 are heated and placed in the oven4 ,then twelve ,indians creep into it and remain there as long as they can bear the heat4 ,while they are inside twelve pipes full of tobacco are thrown1 one after another1 upon the hot stones1 which occasions a smoke almost powerful enough to suffocate those confined inside4 ,some one may also walk around the stones singing and offering tobacco1 for tobacco is offered to fire4 ,usually1 when the twelve men emerge from the oven1 they fall down in a swoon4 ,during this feast a whole buckskin with the head and antlers is raised upon a pole1 head and antlers resting on the pole1 before which the ,indians sing and pray4 ,they deny that they pay any adoration to the buck1 declaring that ,god alone is worshipped through this medium and is so worshipped at his will40 ,that this is really the same ceremony is shown not only by the details as related but by the native name of the rite1 the ,machtuzin of ,zeisberger corresponding with the ,muxhato,lzing of the present writer4 ,,chapter ,,vi ,,minsi ,,big ,,house ,,ceremonies ,the following account of the great ceremonies of the ,minsi1 which correspond to the annual ceremony of the ,unami1 was obtained from ,chief ,james ,wolf1 now deceased1 and his nephew1 ,chief ,nellis ,timothy4 ,,myth ,,of ,,origin ,at first1 it appears1 the ,indians did not know how to worship1 so ,ktantowt1 the ,great ,manto or ,god1 now called ,patmawas1 came down and told them what to do4 ,after following his instructions1 they watched him when he ascended4 ,he carried twelve sumach sticks in his hand1 and they could see them shine far up in the air4 ,every now and then he dropped one1 and when he dropped the twelfth he disappeared1 while they heard the heavens crack like thunder behind him as he went in4 ,after this the ,lenape began to hold these meetings according to the instructions he had given them4 ,,number ,,of ,,ceremonies ,there were two of these ceremonies every year1 both held in the ,minsi ,big ,house 7,watekan71 which was quite similar to that of the ,unami4 ,one of these1 performed about ,june when the wild strawberries were ripe1 lasted only a single night2 the other1 early in winter1 covered twelve days and nights4 ,this latter corresponds to the ,annual ,ceremony of the ,unami4 ,at the ,june ceremony fresh strawberries were made into a drink for the people1 which reminds one of the ,iroquois ,strawberry ,dance1 or ,dance of ,first ,fruits1 as it is sometimes called4 ,strawberries were dried at this time to make a drink for the ,winter ,ceremony4 ,,arrangement ,,of ,,the ,,big ,,house ,illustration3 ,,fig4 #ad4--;,drum of dried deerskin1 ,minsi type4 ,e4 ,t4 ,tefft collection1 ,american ,museum of ,natural ,history4 7,length #af4g in47 ,illustration3 ,,fig4 #ae4--;a1 ,drumstick1 ,minsi type2 b1 ,prayerstick4 ,e4 ,t4 ,tefft collection1 ,american ,museum of ,natural ,history4 7,length of a1 #ai in47 ,like the ,unami ,big ,house1 that of the ,minsi had a large central post bearing carved faces2 but1 unlike that of the ,unami1 there was a second short post1 near the central one1 upon which was hung1 for each ceremony1 a raw fresh deerskin with the head and horns at the top4 ,this feature1 however1 corresponds with the second form of the ,annual ,ceremony noted among the ,lenape in ,oklahoma and also recorded by ,zeisberger in ,pennsylvania4 ,near this central post the singers sat1 and beat with four carved sticks upon a dry deerhide folded into a square1 in lieu of a drum 7fig4 #ad71 differing from the ,unami form1 which is a rolled dry deerskin upon which are tied several slats of wood 7fig4 #h74 ,the drumsticks are flat1 resembling those of the ,unami1 as each bears a face carved upon one side1 but differ from them in the form of the forked end1 and in width4 ,some1 it is said1 represented women1 the breasts being indicated as among the ,unami1 but this feature does not appear in the set collected by the writer at ,grand ,river reserve 7fig4 #ae1 a71 which the ,indians said were representative of the ,minsi type4 ,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 side1 which were covered with a special kind of leaves4 ,along these poles twelve little sumach sticks 7fig4 #ae1 b71 peeled and painted1 were laid for twelve people to hold in their hands1 and tap on the poles in time to the music4 ,there were also provided a turtle rattle1 which was placed at the foot of the central pole2 a fire-drill which ,nellis ,timothy thinks was worked on the 8pump-drill0 principle1 like that of the ,unami1 and a lot of entirely new and unused bowls and spoons of bark4 ,unlike the ,unami custom1 both doors of the ,big ,house were used1 the people always going in at the east door and coming out at the west1 and here also 7like the ,unami7 the ashes were carried out4 8,the ,sun and everything else goes toward the west10 say the ,minsi1 in explanation1 8even the dead when they die40 ,,preliminaries ,the first act remembered by the informants preparatory to holding a meeting was to send to each man in the tribe who had been blessed by a 8vision of power10 a little stick which represented an invitation to the ceremony1 the time of which the messenger gave out1 before which date the people leaving their scattered homes gathered and camped about the ,big ,house4 ,meanwhile hunters were sent out1 appointed before1 not during the meeting as among the ,unami1 to bring in for the ,winter ,ceremony1 if possible1 exactly twelve deer1 which were cooked by four young men who served as attendants in a small separate house1 built for the purpose4 ,fire4--,the fire was made with a fire-drill by a group of old men for use in the ,big ,house1 but1 as among the ,unami1 none of it could be taken outside during the ceremony4 ,purification4--,when the two fires had been built1 but before the crowd had gathered1 the house was purified by the smoke of hemlock boughs thrown on the flames1 and by sweeping the floor with turkey-wing fans1 which cleared away both dirt and evil influences4 ,,opening ,,of ,,the ,,ceremony ,chief's ,speech4--,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 enter4 ,when all were seated1 the speaker rose and addressed those assembled in terms like the following3 8,we are now gathered here1 our house is purified and clean1 and ,patmawas is with us1 ready to hear our worship4 ,we must thank ,him for all the things that we enjoy1 for ,he made them every one40 ,then he proceeded to tell the people not to drink liquor1 nor to do anything wrong in the ,big ,house or in the camp about it1 and advised them to be always honest and kind and hospitable4 ,he held virtue as something to be followed1 at the same time condemning evil1 every vice that he could think of being mentioned4 ,the chief then gave thanks for everything he could remember1 from the heavenly bodies to the animals1 trees1 and herbs of the earth1 not forgetting corn1 beans1 and squashes2 and prayer for successful hunting and good health for all the people4 ,at the summer meeting he prayed for good crops also4 ,when he had finished1 bear's fat was thrown on the two fires1 and the smoke rose and filled the place with its odor4 ,,ceremonial ,,drink ,at this point it was customary to pass around a vessel of drink made of crushed wild strawberries1 from which each person present swallowed about a spoonful1 a drink made at the ,summer ,ceremony of fresh fruit1 but in winter necessarily of berries dried for the purpose4 ,,recital ,,of ,,visions ,the first man to relate his vision 7my informant did not remember whether he was the one who 8brought in0 the meeting or not7 took up the turtle rattle from its place at the foot of the post and began to shake it rapidly1 while the singers struck the drum of dry hide4 ,he then recited the story of his vision of power1 still keeping the rattle shaking1 following this with his dance song1 at the same time dancing and rattling the turtleshell4 ,any one who wished to dance was supposed to give wampum to the vision-teller for the privilege4 ,some who were well off would give him an entire string1 others merely a few beads4 ,these the vision-teller would take1 when he had quite a handful1 to two officers who sat in a corner of the building1 whose duty it was to count the wampum1 after which it was kept by the chief or leader4 ,sometimes if a poor person who had no wampum wished to dance1 they would give him some to pay the vision-teller4 ,a translated example of a ,minsi vision chant and dance song has already been given4 ,when the dream-teller finished the first verse of his dance song1 he exclaimed1 8,e-ye-he-ye-60 whereupon the singers took up the strain and sang the verse several times1 for the benefit of those who wished to dance1 omitting1 however1 the final exclamation1 but those who had bought the privilege rose and danced where they stood1 instead of circling around1 as among the ,unami4 ,each 8set0 ended with a whoop1 8kwi604 ,when the vision-teller finished dancing1 he went around the house and shook hands with everyone2 then the turtle rattle was passed to another man who had been blessed with a vision1 and so on1 until all those qualified1 who wished to recite their visions1 had done so4 ,,other ,,features ,the ,prayer ,cry4--,from time to time during the night the prayer cry 8,ho-o-o60 was repeated twelve times1 and the twelfth cry1 they say1 was heard by the ,great ,manto4 ,feast4--,the people were accustomed to eat a light supper before going into the meeting2 then about midnight the four attendants carried around baskets with boiled meat and corn bread1 and in the morning1 before leaving the ,big ,house1 a regular feast of venison was served in new bark bowls and eaten with new bark spoons especially made for the purpose4 ,final ,address4--,before the meeting closed1 the speaker again addressed the people1 telling them to do right1 and prayed that the hunters about to leave for the winter hunt might be successful1 and that all might live to meet again4 ,,conclusion ,,of ,,rites ,in the morning after the ceremonies in the ,big ,house were finished1 the people filed out through the west door1 circled about the building1 and lined up1 facing eastward1 to the east of it4 ,then they raised their hands and cried 8,ho-o-o60 twelve times1 and the twelfth time1 it is said1 their cry reached ,heaven4 ,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 ,msinghlikn was seen in or about the ,big ,house1 the ,masks among the ,minsi1 as with the ,iroquois1 constituting a society with its own separate rites4 ,,grand ,,river ,,version ,such was the version of the great ceremonies given the writer by the ,minsi of ,munceytown1 ,ontario1 which is similar to1 but more detailed in parts than1 the account previously obtained from the ,delawares of ,grand ,river reserve1 published by the writer in the ,american ,anthropologist#ej which we will reproduce here4 ,it will be noticed that this description gives fuller information in some places where the first is deficient2 so that between this and the preceding account1 a good general idea of the ,minsi form of the ceremony can be reconstructed4 ,it reads3 8,in the old religious ceremonies of the ,delawares at ,grand ,river a very peculiar drum was used1 a dry skin folded in rectangular form and beaten with four sticks1 each bearing a tiny human head carved in relief 7fig4 #ae1 a74 ,i secured the set of four original sticks from ,michael ,anthony 7,nankmaoxa71 and employed him to make me a reproduction of the drum 7fig4 #ad7 as the original had been destroyed4 ,this he did1 and in addition made six painted sticks 7fig4 #ae1 b7 also used in the ceremony4 ,the description of how these articles were used1 pieced together from several ,indian accounts1 may prove of interest here4 8,it appears that the ,delawares of ,six ,nations ,reserve formerly held what was known as a #8,general ,thanksgiving' ceremony called in ,lenape ,gitctlakan1 twice a year1 once in the spring and again in the fall4 ,at these times it was customary to meet in the ,cayuga long-house1 borrowed for the occasion4 ,at a certain point in the proceedings 7,i shall not attempt a consecutive description from hearsay testimony7 a man stood up and recited1 in a rythmical sing-song tone1 his dream--the vision of power seen by him in his youth4 ,nankmaoxa remembered how one old man was accustomed to tell about a duck1 half black and half white1 which had appeared to him4 ,between the verses of the dream four musicians kneeling at the drum 7pwawahegn7 began a plaintive song1 beating time with the carved sticks 7pwawahegnk74 ,as they sang1 the reciter swayed his body to and fro1 while a group of dancers gathered on the floor behind him danced with a sidewise step4 ,before the ceremony1 poles were laid lengthwise along both sides of the council house1 and against these1 at intervals1 three on a side1 the painted sticks1 called mkhign1 were laid4 ,if anyone in the crowd felt #8especially happy' he was privileged to strike with one of these sticks upon one of the poles in time to the music4 ,the carved heads on the drumsticks meant that human beings were giving thanks2 the lengthwise painting of the sticks1 half black and half red1 implied that men and women were together in thanksgiving1 the black representing the warriors1 the red the women4 ,the fork at the striking end of the sticks was to give a sharper sound4 ,the dyes for producing the colors were made by boiling bark1 the black being soft maple 7sexikiminsi71 and the red1 red alder bark 7witopi74 8,in another part of the same ceremony wampum was used in the form of strings and bunches1 both of which were represented in my collection from the ,delawares4 ,at least thirteen of the strings were used1 each one made different by different combinations of the white and purple beads4 ,these thirteen1 it is said1 represented respectively 7#a7 ,earth2 7#b7 ,plants2 7#c7 ,streams and ,waters2 7#d7 ,corn1 ,beans1 and ,vegetables2 7#e7 ,wild ,birds and ,beasts2 7#f7 ,winds2 7#g7 ,sun2 7#h7 ,moon2 7#i7 ,sky2 7#aj7 ,stars2 7#aa7 ,thunder and ,rain2 7#ab7 ,spirits2 and 7#ac7 ,great ,spirit4 ,at the ceremony these strings were laid upon a bench before a speaker1 who picked them up one by one as he made his address1 each string reminding him of one part of his speech4 ,he began1 my informant told me1 by explaining that the ,great ,spirit had made all things--the earth1 plants1 streams1 and waters--everything4 ,having thus enumerated all the things represented by the wampum1 he proceeded to speak to each of the remaining twelve directly1 holding the appropriate string in his hand4 ,thus he gave thanks to the ,earth for the benefits it gives to man1 and prayed that its blessings might continue2 then thanked in the same way the ,plants1 the ,streams and ,waters1 the ,winds2 the ,corn1 ,beans1 and ,vegetables--each one in turn4 ,as he finished each string he handed it to an attendant1 who laid it aside4 ,when his long speech or prayer was finished1 he announced1 #8,we will now enjoy ourselves1' and selected a man to distribute little bunches of wampum1 three beads in each1 which served as invitations to join in the dancing that followed4 ,these bunches were delivered only to a certain number of those known to be #8sober and honest' among the crowd in the long-house4 ,if any person wishing to dance failed to get invitation wampum1 it was his privilege to ask for one of the bunches1 which was given him if he was considered qualified4 ,the first man receiving wampum arose first2 then the others1 until the dancers were all on the floor4 ,it is said that this dance1 which sometimes lasted all night1 did not circle around like most of the ,iroquois dances1 but each performer remained in about the same spot4 8,i was told that in this dance a small rattle without a handle and made of turtleshell was used1 probably like the box-turtle rattle still used in the annual ,planting ,dance by the ,seneca and ,cayuga40 ,,waubuno',s ,,version ,the only extended account in print1 known to the writer1 of the great ceremonies of the ,minsi1 beside his own1 quoted above1 is that furnished by ,john ,wampum1 known as ,chief ,waubuno1#ea which reads as follows3 8,they kept annual feasts3--444 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-al1 or gods2 444 ,there is one of the greatest sacrifice offerings of our forefathers every six months for cleansing themselves from sin2 they will have twelve deers to be consumed in one day and night4 ,at the great feast of the offerings of the first fruits of the earth1 which feast the ,delawares or ,munceys hold annually1 they brought a little of all that they raised1 such as ,indian corn1 or hweisk-queem1 potatoes1 beans1 pumpkins1 squashes1 together with the deer4 ,the ,indian women were busily engaged in cooking their provisions1 previous to the commencement of their exercises4 ,they invited all strangers into a long pagan temple prepared for such purposes1 there is a door at each end--one opening to the east1 and one opening to the west4 ,on entering1 they with all the ,indians were seated on the ground around two fires2 in the center of the temple was a large post1 around which was suspended a number of deer skins1 and wampum is kept buried at the foot of this post4 ,near the post sat two ,indian singers1 each with a large bundle of undressed deer skins which served as drums4 ,there were two young men appointed to watch the doors and keep the fires burning1 the doors being closed4 ,each of the young men brought an armful of hemlock boughs1 which being thrown on the fires smothered them and caused a great smoke4 ,in order that the smoke might fill every corner of the temple1 each man waved his blanket over the fire2 this was done with the idea of purifying the temple and driving out the evil spirits4 ,after the smoke had subsided1 the master of ceremonies1 an old chief1 rose and began to rattle a turtle shell he had in his hand4 ,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 corn4 ,when he finished his speech he began to dance1 sing and rattle the shell1 the two singers joining in1 beating on their skins4 ,when he took his seat he handed the shell to the next person1 who performed in the same way1 thus it went from one to the other all night4 ,the purport of their speeches was to recount the mercies of the ,great ,spirit to them during the past year1 and telling any remarkable dreams that they had had4 ,in the course of the night a number of them went out the west door1 making a wailing noise to the moon1 and came in again the east door4 ,in the morning the meat and soup were divided amongst the people4 8,these feasts often lasted twelve days and twelve nights1 and the ,indians call it nee-shaw-neechk-togho-quanoo-maun1 or ween-da-much-teen4 ,no drinking or improper conduct is allowed4 ,the utmost solemnity prevails40 ,,chapter ,,vii ,,the ,m,,si,,ng ,,or ,,mask ,the ,minsi version of the myth explaining the origin of their great ceremonies has been already related1 but not that of the ,unami1 for the latter1 which concerns itself with the origin of the ,unami rites as now practised1 is so intimately interwoven with the story of the ,msing1 or mask 7fig4 #a71 that it was thought best to place it in the chapter devoted to that curious being1 with whose position in the ,lenape pantheon1 recorded history1 and activities in the ,annual ,ceremony1 we have already become acquainted4 ,the myth is therefore presented herewith1 as related by ,chief ,charley ,elkhair1 the ,lenape master of ceremonies1 with only such additions as later questioning brought forth4 ,,origin ,,of ,,the ,,mask1 ,,and ,,of ,,the ,,big ,,house ,this is the way the ,lenape found out that there is a living ,msinghlikn above us4 ,many years ago1 when the ,delawares lived in the ,east1 there were three boys who were not treated very well4 ,their relatives did not take care of them1 and it seemed as if it made no difference whether the children died or not4 ,these boys were out in the woods thinking about their troubles1 when they saw the ,msinghlikn or ,living ,solid ,face4 ,he came and spoke to them1 and gave them strength so that nothing could hurt them again4 ,to one of these boys he said1 8,you come along with me and ,i will show you the country ,i come from40 ,so he took the boy up in the air to the place whence he came1 which is rocky mountains above us1 reaching out from the north and extending toward the south4 ,it is not the place where people go when they die1 for it is not very far from this earth4 ,a long time ago people could see this country of ,msinghlikn1 but none can see it now4 ,while he was showing the boy his country1 the ,msinghlikn promised him that he would become stout and strong1 and would have the power to get anything he wished4 ,then he brought the boy back4 ,afterward1 when the boy grew up and went hunting1 he used to see the ,msinghlikn riding a buck around among the other deer1 herding them together4 ,thus it happened that there were three men in the tribe1 who knew that there is a ,msinghlikn1 because they had seen him with their own eyes4 ,the ,delawares had always kept a ,big ,house 7xingwikan7 to worship in1 but in those days it was built entirely of bark and had no faces of the ,msing carved upon the posts as it has now4 ,here they used to sing about their dreams 7visions of power72 but some time after the three boys talked with the ,msinghlikn1 the people gave up this worship1 and for ten years had none4 ,then there came a great earthquake1 which lasted twelve months and gave great trouble to the ,lenape4 ,it came because they had abandoned the worship their fathers had taught them4 ,in those times the tribe lived in towns1 not scattered about the country as they are now1 and in one of these towns a chief had a big bark house1 and here the people met to worship1 hoping to stop the earthquake1 while they were building a new ,big ,house4 ,when it was finished1 they began to worship there1 and sang and prayed all winter for relief4 ,after spring came1 they were holding a meeting one night when they heard the ,msinghlikn making a noise1 8,ho-ho-ho10 right east of the ,big ,house4 ,the chief1 who did not know what was making the noise1 called for somebody to go and see what it was4 ,then these three men offered to go1 because1 as they said1 they knew what was making the noise and could find out what he wanted4 ,so they went out and found ,msinghlikn1 and asked him what he wanted4 ,he answered3 8,go back and tell the others to stop holding meetings and attend to their crops4 ,do not meet again until fall1 when ,i will come and live with you1 and help in the ,big ,house4 ,you must take wood and carve a face 7,msing7 just like mine1 painted half black and half red1 as mine is1 and ,i will put my power in it1 so that it will do what you ask4 ,when the man who takes my part puts the face on1 ,i will be there1 and this is how ,i will live among you4 ,this man must carry a turtle rattle and a stick1 just as ,i do now40 ,then he told them how to fix the twelve carved faces on the posts of the ,big ,house1 and the faces on the drumsticks1 and taught them how to hold the ceremony4 ,then he said3 8,you must also give me hominy every year in the spring4 ,i take care of the deer and other game1 that is what ,i am for4 ,wherever you build the ,big ,house1 ,i will keep the deer close by1 so that you can get them when you need them4 8,never give up the ,big ,house4 ,if you do1 there will be another earthquake1 or something else just as bad4 8,the earthquake stopped that time2 that is why the ,delawares have kept the ,msing and the ,big ,house ever since4 ,the ,mask is left in charge of some family who will take good care of it1 and burn ,indian tobacco for it from time to time40 ,it will be seen that1 according to the above tradition1 the ,msing was1 first of all1 a personal helper1 or guardian ,spirit1 that afterward became more or less of a tribal deity1 and that his cult became engrafted on the ,annual ,ceremony among the ,unami1 the rites of which were already ancient among them4 ,that this engrafting really took place seems possible from the fact that among the ,minsi there were no masked performers at the ,big ,house ceremonies1 and that1 while the central post of the temple was provided with carved faces1 the masks had an entirely different function among this people4 ,the innovation1 if it took place at all1 must have been before ,brainerd's#eb time1 however1 for1 as related in our first chapter1 he found the ,msing and ,big ,house in use1 as among the ,unami today1 as early as ,may1 #agde1 while traveling among the ,delawares living at that time on ,susquehanna river4 ,m,,si,,ng ,,dance ,besides the part taken by the ,msing in the ,annual ,ceremony1 he has certain rites peculiar to himself which were held every spring4 ,as the ,indians put it3 8,when spring comes1 the ,delawares are glad1 and they are thankful that their helper1 the ,msing is still among them4 ,for this reason they give a feast and dance to make him happy too40 ,notification4--,so at the time of the full moon 7about ,may71 the keeper of the mask gives another ,indian a yard of wampum to ride around to all the ,delaware houses1 wearing the mask and bearskin costume 7pl4 ,,ii7 to let the people know that the time for the ,msing dance 7,msingknk7 is at hand4 ,the ,msing rides horseback1 and another man1 also mounted1 follows him to see that he comes to no harm4 ,at each house the impersonator dismounts and enters1 making known his errand by signs1 but saying only 8,ho-ho-ho10 and everywhere they give him tobacco1 which he puts in his sack4 ,at this time the people frighten disobedient children with the threat that1 unless they behave1 the ,msing will carry them away in a sack full of snakes4 ,preparations4--,the dance-ground customarily used for this purpose has meanwhile been put in order1 a cleared place in the woods selected for good shade and pleasant surroundings1 and the logs which serve as seats arranged to form the rectangle within which the dance takes place4 ,a great pot of hominy is also prepared2 this constitutes the main dish of the feast4 ,the ,ceremony4--,when the people have gathered on the night appointed1 and the impersonator has returned from the bushes where he retired to dress1 wearing the mask and bearskin suit 7pl4 ,,ii71 the speaker addresses the people and relates the origin of the dance1 then addressing the ,msing1 says1 8,take care of us while we are dancing1 so that everything goes smoothly40 ,then they have a dance in which the ,msing joins1 but he dances around the outside of the circle of people1 not with them4 ,when they have finished1 he dances twelve changes alone1 which occupies the time until morning4 ,when daylight appears1 the hominy is brought out and everyone eats1 including the ,msing1 after which the speaker says1 8,now we have eaten with our ,msing4 ,we will have this dance again next spring40 ,the people then disperse to their homes1 the ,msing is put away and the impersonator paid a yard of wampum for his dancing4 ,at this dance the singers keep time by striking with sticks on a dry deerhide rolled over and stuffed with dried grass1 very similar to the 8drum0 used in the ,big ,house4 ,adams' ,account4--,the only account the writer has seen of this ceremony is that of ,adams'1#ec the chief inaccuracy of which is the statement that the dance is 8only for amusement40 ,it furnishes1 however1 several additions to our knowledge of the 8,solid ,face40 ,it is as follows3 8,messingq or ,solid ,face ,dance or ,devil ,dance4--,the principal leader in this dance is the ,messingq1 an ,indian1 who is dressed in a bearskin robe with a wooden face1 one-half red and one-half black4 ,he has a large bearskin pouch and carries a stick in one hand and a tortoise shell rattle in the other4 ,he is a very active person4 ,the dance is only for amusement1 and men and women join in it4 ,a large place is cleared in the woods1 and the ground is swept clean and a fire built in the center4 ,across the fire and inside of the ring is a long hickory pole supported at each end by wooden forks set in the ground4 ,on the east of this pole the singers stand2 on the west end is a venison or deer1 which is roasted4 ,about daylight1 when the dance is nearly over1 all the dancers eat of the venison4 ,they have a dried deer hide stretched over some hickory poles1 and standing around it beat on the hide and sing4 ,the dancers proceed around the fire to the right1 the women on the inside next to the fire4 ,after the dance is under headway the ,messingq comes from the darkness1 jumps over the dancers1 and dances between the other dancers and the fire4 ,he makes some funny and queer gestures1 kicks the fire1 and then departs4 ,the ,messingq is never allowed to talk1 but frequently he visits the people at their homes4 ,he is a terror to little children1 and when he comes to a house or tent the man of the house usually gives him a piece of tobacco1 which the ,messingq smells and puts in his big pouch1 after which he turns around and kicks back toward the giver which means #8thank you1' and departs4 ,he never thinks of climbing a fence1 but jumps over it every time that one is in his way4 ,the ,devil dance is what the white men call it1 but the ,delawares call it the ,messingq1 or #8solid face' dance4 ,the ,messingq does not represent an evil spirit1 but is always considered a peacemaker4 ,i suppose that it is from his hideous appearance that white men call him the devil40 ,,other ,,functions ,,of ,m,,si,,ng ,the ,msing the ,indians claim1 8takes care of the children10 as well as of the deer1 for as before related if any ,delaware has a child who is weak1 sickly1 or disobedient1 he sends for the ,msing and asks him to 8attend to0 his child4 ,on his arrival it does not take the impersonator long to frighten the weakness1 sickness1 or laziness out of such children1 so that 8afterward they are well and strong1 and whenever they are told to do a thing1 they lose no time in obeying40 ,this is the only trace of the doctoring function of the mask found among the ,unami4 ,when the keeper of the ,msing burns tobacco for him and asks for good luck in hunting1 8it turns out that way every time20 and the ,lenape say moreover that if anyone loses horses or cattle1 either strayed away or stolen1 he can go to the keeper of the ,msing with some tobacco as a gift and get them back4 ,he explains his errand to the keeper1 who in turn informs the ,msing that they want him to look for the horses or cattle4 ,the loser then goes back home1 and after a few days the missing animals return1 driven back by the ,msing1 who if they had been tied or hobbled by the thieves1 frightened them until they broke away and came home4 ,when the ,big ,house meeting is held in the fall1 the ,msing1 as before related1 is seen going around among the tents of the ,delawares assembled1 and in and out of the ,big ,house1 always coming from the woods1 where the impersonator has a place to change his clothes4 ,the ,indians say3 8,he helps the people with their hunting1 and also helps in the ,big ,house while the ceremonies are in progress4 ,if he finds anyone there who has not done right1 he informs the three guards of the meeting1 who take that person and put him out4 ,in all these ways the ,msing helps the ,delawares40 ,,masks ,,of ,,the ,,minsi ,the ,minsi ,mizink 7cognate with the ,unami ,msing7 was a mask made of wood with copper or brass eyes and a crooked nose1 according to my informants at ,munceytown2 and judging by ,peter ,jones' drawings 7pl4 ,,iii7 they were provided also with hair1 tufts of feathers1 and jingling copper cones or deer-hoofs4 ,the ,mizink at ,grand river was of ,minsi type1 judging by the specimen obtained by the writer 7fig4 #d74 ,such masks were made to represent ,mizinkhlikn1 who was 8something like a person1 but different from the ,indians1 and was powerful4 ,they saw him first among the rocks on a hill1 and he spoke to them and told them what to do to get his power4 ,when a man put on a ,mizink he received the power of this person or spirit2 he could even see behind him1 and could cure diseases40 ,the ,mask ,society4--,the men who owned these masks formed a kind of society which ,nellis ,timothy says originally had twelve members1 but which1 before it disbanded1 dwindled to about five4 ,sometimes only two appeared in costume4 ,the society had a meeting-house of its own where its dances1 ,mizinkntka1 were held1 for1 unlike the ,unami custom1 no ,mizink ever appeared in the ,big ,house4 ,the members appeared wearing their masks and clad in rough bearskin and deerskin costumes1 while some1 at least1 were provided with a turtleshell rattle which they would rub on a long pole1 crying 8,o-o-o60 the while4 ,ceremonies4--,while no consecutive account of their ceremonies is now remembered1 it was said that they sometimes put down their rattles1 heaped up the ashes from the two fires1 then threw the ashes all over the house to prevent the people assembled from having disease4 ,should any sick person appear1 he or she would be especially treated with ashes4 ,sometimes the performers would pick up live coals and throw them about1 frightening the people4 ,at other times the whole company of them would go around to the different houses begging for tobacco1 and would dance in any house where someone was willing to sing for them4 ,nothing was said among the ,minsi about the ,mizink bringing back stray stock or driving deer1 characteristic attributes of the ,mask ,being of the ,unami4 ,the writer obtained but one mask among the ,canadian ,lenape1 and this was from the ,grand ,river band 7fig4 #d72 it has been described by him#ed in the following words3 8,but one mask 7mizink7 was obtained4 ,it differed from those of the ,iroquois chiefly in being cruder1 and also in decoration1 the lines being burnt into the wood instead of being painted or carved4 ,the original use of the mask had to do1 in part at least1 with healing the sick1 but ,isaac ,montour 7,kapyhm71 from whom ,i bought it1 failed to make himself clear as to the details40 ,it will be seen that the ,minsi beliefs and practices noted above resemble those of the ,false ,face ,company of the ,iroquois tribes much more than they do the customs connected with ,msing among the ,unami4 ,in fact1 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 ,minsi4 ,while this was not given to account for the origin of the society among the ,minsi1 it at least shows that they were familiar with the ,iroquois practices in this line4 ,,chapter ,,viii ,,minor ,,ceremonies ,,the ,,doll ,,being ,the ,doll ,being1 called by the ,unami ,odas and by the ,minsi ,nanits1 has been already mentioned as a minor ,lenape deity1 and it now remains only to relate the ceremonies and beliefs connected with it1 beginning with the myth accounting for its origin4 ,,myth ,,of ,,origin ,long ago1 the ,lenape say1 some children1 playing with sticks1 decided to cut faces upon them1 and were then very much surprised to notice that the little dolls which they had thus made seemed to have life4 ,their parents made them throw the dolls away when they discovered this1 and most of the children soon forgot what had happened4 ,one little girl1 however1 grieved for her doll2 it bothered her all the time1 and finally she began to dream of it every night4 ,then she told her parents of her trouble1 and they realized that they should not have compelled her to throw the doll away4 ,one night the doll appeared to the child and spoke to her1 saying1 8,find me and keep me always1 and you and your family will ever enjoy good health4 ,you must give me new clothing and hold a dance for me every spring10 and then told her exactly what to do4 ,the girl reported this to her parents1 who immediately looked for the doll and found it1 then dressed it1 made some hominy1 killed a deer1 and held a dance in its honor as they were instructed1 and this rite has been continued to the present day4 ,,preparations ,,for ,,the ,,ceremony ,when the family owning a doll of this kind is ready to conduct the ,doll ,dance 7,odas-knk71 they select two men to gather firewood and to clean up the dance-ground used every year1 and to engage a speaker and two singers1 paying each of them with a yard of wampum4 ,the dance-ground is square1 similar to that used for the ,msing dance1 with logs ranged about for seats1 in some pleasant place out in the woods4 ,a hunter is then selected1 who calls on several to help him get a deer1 which1 when brought in1 is hung on poles prepared for it at the dance-ground1 where it remains over night4 ,the next morning they cook the deer and a kettle of hominy1 and are then ready for the ceremony4 ,,the ,,doll ,,dance ,about the middle of the afternoon the speaker rises and addresses the people1 telling them the story of the doll's origin and explaining its function2 then he addresses the doll1 which has now been fastened on a pole1 calling it 8grandmother0 and notifying it that they are about to hold a dance in its honor1 at the same time asking it to insure good health to the family of its owner4 ,when he finishes1 the dance leader1 who should be a relative of the family owning it1 takes the doll on its pole1 and then1 as the drummers sitting in the center of the dance-ground begin to strike the dry hide stuffed with grass that serves as a drum1 and to sing the song of the ,doll dance1 he commences to dance1 circling round the drummers1 still carrying the doll1 the people falling in behind him1 forming two circles1 the men inside1 next to the drummers1 and the women outside4 ,when the leader finishes his 8set10 he passes the doll pole to the man behind him1 who repeats the process1 and so on until the men dancers have carried it six times1 when it is transferred to the women1 who1 in their turn1 dance six sets1 making twelve in all1 the ,lenape sacred number4 ,the twelve sets1 or 8changes10 lengthen the ceremony far into the night1 and this necessitates a large fire to give light4 ,this is built near the center of the dance-ground4 ,sometimes1 if the crowd in attendance is large1 two such fires are built4 ,between the changes the doll pole is stuck into the ground near the fire4 ,when the twelfth set is finished1 the speaker announces1 8,the ,doll ,dance is over10 and the feast of hominy and venison is served to everyone4 ,then the speaker says3 8,if you want to dance the rest of the night1 you may do so1 for many of you have come a long way from home and should have a chance for more enjoyment4 ,we will hold another ,doll ,dance next year40 ,then they put the doll away and amuse themselves with various social dances until morning4 ,,minsi ,,doll ,,ceremony ,among the ,minsi the beliefs concerning the ,doll ,being were similar1 but differed in detail4 ,as to origin1 ,wolf told the writer that one time a man lay ill1 likely to die1 and his family called in a medicine-man1 or 8witch-doctor40 ,the shaman finally announced that the family must make one of these dolls and care for it1 and that the sick man would then get well4 ,this was done1 and the doctor's prediction being realized1 the ,minsi have ever since made and used these dolls1 called in their dialect nanits1 which were transmitted from parents to children4 ,wolf's own mother had one1 carved out of wood in the form of a person1 with a woman's dress and moccasins 7for as a rule they represent women72 and she always cared for it religiously1 in the belief that if well treated it would protect the family and give them good health1 but if neglected1 someone would surely die4 ,every year1 in the fall1 when the deer are in their best condition1 ,wolf's mother held a dance for it1 called 8,feeding the ,nanits20 but she did more than feed it3 she put new clothes on it1 three sets1 and new moccasins every year4 ,she believed that the image sometimes went about of its own accord1 although she kept it carefully in a box1 for the old dresses always seemed worn at the bottom and soiled1 and she found burrs clinging to them when she went to put new clothes on 8,nanits40 ,she hired a man especially to hunt a yearling doe for the ceremony1 which took place in her own dwelling4 ,the details are lost1 but it is remembered that a man beat a little drum and sang while she1 as owner1 danced around1 carrying the doll in her hands1 followed by such of the other women present as wished to participate4 ,said ,wolf1 8,the ,nanits helped the ,indians1 that's why they fed it40 ,illustration3 ,,pl4 ,,viii 8,,nahneetis ,,the ,,guardian ,,of ,,health0 7,e4 ,t4 ,tefft ,collection1 ,american ,museum of ,natural ,history7 ,an ,old ,minsi 8,doll40--,the writer was able to obtain but one old specimen of this type 7pl4 ,,viii71 which was procured at the ,grand ,river reserve1 ,ontario1 for the ,e4 ,t4 ,tefft collection1 now in the ,american ,museum of ,natural ,history1 and was described in the writer's article1#ee before cited1 as follows3 8,perhaps the most interesting ,delaware specimen of all is the little wooden image1 about eight inches high1 bought of ,dr4 ,jones1 which his father1 ,rev4 ,peter ,jones1 described and illustrated in his book under the name #8,nahneetis1 the ,guardian of ,health4' ,he says3 8#8,i have in my possession two family gods4 ,one is called ,pabookowaih--the god that crushes or breaks down diseases4 ,the other is a goddess named ,nahneetis1 the guardian of health4 ,this goddess was delivered up to me by ,eunice ,hank1 a ,muncey ,indian woman1 who with her friends used to worship it in their sacred dances1 making a feast to it every year1 when a fat doe was sacrificed as an offering1 and many presents were given by the friends assembled4 ,she told me she was now restored to worship the ,christian's ,god1 and therefore had no further use for it4' 8,there can be no doubt in this case concerning the identity of this specimen with the one illustrated in the book quoted4 ,it will be noticed however by those who are familiar with ,peter ,jones' illustration that ,nahneetis1 like many humans1 has lost her hair in her old age4 ,an interesting feature of the specimen is the primitive skirt1 which is made apparently by belting a blanket-like bit of cloth1 bound at the edges1 around ,nahneetis' waist4 ,a vestige of this method of making a skirt survives1 ,i think1 in the form of the beaded strip running up one of the vertical seams of the more modern ,indian skirt1 among both the ,delawares and the ,iroquois40 ,the writer afterward found such skirts still in use among the ,lenape in ,oklahoma 7pl4 ,i1 b74 ,an ,early ,account of ,nanits4--,another early account of the ,nanits among the ,minsi may be found in the ,wisconsin ,historical ,collections1 among the documents relating to the ,stockbridge ,mission1 written by the ,rev4 ,cutting ,marsh4#ef ,it reads as follows3 8,nov4 #fth #ahci4 ,a ,munsee ,indian who came to this place over a year previous from ,canada called upon me with an interpreter in order to give up a family idol4 ,this man whose name is ,big-,deer is upwards of #ej years of age1 and since removing to this place1 thro' the influence of this family above mentioned has attended meetings constantly and gives some evidence of a change of heart4 8,the history of this idol was very interesting4 ,he said that his mother gave it to him before her death which occurred about #bi years ago1 and that he had worshipped it until within a few years when he heard about ,jesus ,christ1 but had never given it up before4 #8,now he says ,i wish to give it up and follow the ,lord ,jesus ,christ1 and ,i give this idol to you and you may do what you are a mind to with it4' ,it was indeed not only a #8shameful thing1' but a horribly looking object about the size of a common doll2 fantastically arrayed in ,indian costume and nearly covered with silver broaches and trinkets2 and whilst retained as an object of worship was kept wrapped up in some #bj envelopments of broad-cloth trimmed with scarlet ribbon4 ,they called it their #8,mother1' it is more than a hundred years old1 and its late possessor was the fourth generation which had worshipped it4 ,the season for worshipping it was in the fall after a hunt when they made a feast to it and danced around it4 #8,if they did not do this every fall they said1 that is1 make the feast c4 it would be angry and destroy them by some dreadful sickness4' ,it was therefore an object of fear or dread with them1 but not one of love and compassion40 ,,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 origin1 but also in their ritual4 ,the more important seems to be the one called ,papasokwitln1 which1 although no part of a bear appears in its rites as practised within recent years1 was evidently a ,bear ceremony in the days when these animals were abundant4 ,it also exhibits some features suggesting the ,annual ,ceremony before described1 but there is no ,msing and there are many other important differences4 ,,traditional ,,origin ,the ,indians say that a cub bear1 kept as a pet by a ,lenape family long ago1 became a great playmate of one of the little sons of the family1 but finally grew so large that the child's parents decided to get rid of it2 so they tied a little bag of tobacco around its neck and told it to go away4 ,this it did1 but the little boy1 its playmate1 soon fell ill1 and his parents searched in vain for a cure4 ,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 years1 the child would recover and would keep his health4 ,this was done2 the boy recovered1 and his family1 who belong to the ,wolf phratry1 have continued to practise the rites ever since1 believing that it preserves their health4 ,,preparations4 ,this ceremony required a special house1 which was made new for it every two years1 so the first thing the family did1 when the time approached1 was to find a number of men1 each of whom was paid a yard of wampum to cut forks and poles and erect the building4 ,this was made by setting up a frame of poles in the form of a ,big ,house1 but smaller1 only seven paces wide and fifteen paces long1 then covering the top with brush and piling brush at the sides4 ,then to the east of the house a pole was erected1 upon which to hang the meat for the feast1 which1 in old times1 had to be a bear2 but when bears became scarce a black hog was substituted1 and of late a hog of any color has been used4 ,the building finished1 the hog was killed1 and1 having been hung on the pole over night1 was taken into the house the next day1 quartered1 singed on a fire that had been built inside1 then carried out again1 cut up1 and cooked1 all except the loose fat1 which was kept for a special purpose1 as will appear later4 ,when done1 the meat was kept in large baskets1 with the exception of the head1 which1 having been cooked whole1 was placed in a large bowl with two of the animal's ribs in its mouth4 ,,the ,,rites ,when night came1 the leader entered the brush house1 taking with him a turtle rattle similar to that used in the ,annual ,ceremony1 followed by the men who were to participate 7no women being allowed71 and then made a speech1 telling of the men who had 8brought in0 this meeting1 and explaining its origin1 but making no prayers to the ,great ,spirit or to any of the mantowk1 his helpers4 ,he then threw half of the hog-fat upon the fire1 and placed a string of wampum around his own neck4 ,at this juncture the cook brought him the hog's head in its bowl1 and then1 first announcing1 8,i am now going to carry the head around10 the leader began to chant and to walk about the house1 making false motions to everyone as if to give him the head1 then withdrawing it and proceeding to the next4 ,the burden of the chant1 the ,indians say1 was 8what his dream helper told him10 very much as in the ,big ,house1 but here the people kept time to his chant orally1 saying 8,hu-hu-hu60 until he stopped4 ,the informant does not know who1 if any one1 shook the rattle4 ,probably it was employed by the singers after the burning of the head4 ,after making the circuit twice1 the leader hung his string of wampum upon some old man of the ,turkey phratry who had a 8vision of power10 who took the head and made his rounds in the same way4 ,he finally cut off the ears of the head1 pulled the ribs from its mouth1 and threw it into the fire1 bowl and all4 ,the meat was then distributed to everyone1 whereupon the floor was open to any man who wished to sing an account of his vision4 ,a bucket of prepared drink was placed at each end of the house for the refreshment of such singers1 but the head1 of course1 was gone4 ,when the songs were finished1 the remainder of the fat1 and finally the broth in which the meat had been cooked1 were thrown upon the fire1 and in conclusion1 six women were called in and instructed to go out and give six times the prayer cry1 8,ho-o-o60 ,perhaps the following ceremony noted by ,zeisberger#eg may have been of this kind3 8,a fourth kind of feast is held in honor of a certain voracious spirit1 who1 according to their opinions1 is never satisfied4 ,the guests are1 therefore1 obliged to eat all the bear's flesh and drink the melted fat4 ,though indigestion and vomiting may result they must continue and not leave anything40 ,,otter ,,ceremony ,similar to the ,bear ceremony in many ways1 both in traditional origin and in rites1 was the observance called ,atcigamu,lti1 said to mean 8compulsory hog-eating10 held to propitiate the ,otter spirit1 a cult whose paraphernalia the writer was fortunate enough to collect for the ,museum of the ,american ,indian1 ,heye ,foundation4 ,,myth ,,of ,,origin ,many years ago1 so runs the story1 a little girl about ten years of age was given a young otter for a pet1 and this she kept and cared for until it was well grown4 ,about this time she began to feel that she should keep him no longer1 for she had come to realize that he was pils1 meaning 8pure0 or 8sacred10 and1 like all wild things1 belonged to the ,powers ,above4 ,the old people told her what she must do1 so she took her otter down to the creek1 and1 first tying a little bag of tobacco on his neck1 said to him3 8,now ,i shall set you free4 ,i have raised you and cared for you until now you are full grown4 ,go1 then1 and follow the ways of your kind40 ,the otter disappeared into the waters1 and the little girl returned to her home1 feeling that she had done well4 ,but before a year had passed1 a sickness came upon her1 which the ,indian doctors told her was caused by her pet otter1 which wanted something to eat4 ,the only way for the child to get well1 they said1 was for her to have a hog killed and cooked1 and then to invite a number of men to eat it all1 in the name of the otter4 ,this was done1 and when the men finished eating the hog and the soup1 they said that the girl would recover1 and so she did4 ,for this ceremony they took an otter-skin 7fig4 #af1 a7 to represent the girl's pet1 which was used every two years1 and when the owner died was passed to the oldest survivor of the family which owned it1 and kept in the belief that it would benefit the health of all of them4 ,it was the only one of its kind in the tribe1 and is called 8,kunuxs40 ,illustration3 ,,fig4 #af4--;a1 ,regalia of otter-skin used in the ,otter ,rite2 b1 ,regalia as worn4 7,length of a1 #ef4e in47 ,,the ,,ceremony ,the exact details and order of the ceremony were not remembered by our informant1 but it was certain that the family in question 8fed the otter0 every two years in the spring1 that being the time of year when the little girl had been taken ill4 ,everyone was invited1 men and women1 and a man was selected to cook the hog1 and another to supply wood and to cut the poles for swinging the kettle1 both of whom were paid with a yard of wampum4 ,the fire was kindled with a special flint-and-steel always kept with the outfit 7fig4 #ag74 ,illustration3 ,,fig4 #ag4--;,flint and steel used in the ,otter ,rite4 7,length of a1 #c in47 ,it will be observed that the otter-skin has a slit down the middle of the neck1 through which the owner thrust his head in such manner that the otter's nose lay under the wearer's chin1 while its body and tail hung down his back4 ,wearing the skin in this manner 7fig4 #af1 b71 himself impersonating the original otter1 the owner would open the ceremony by walking about the fire1 chanting and shaking the turtle rattle 7fig4 #ah71 which resembles those used in the ,big ,house1 while the audience kept time to his song by uttering 8,hu-hu-hu-hu60 ,the nature of the song the writer was unable to learn1 but1 like the chants of the ,bear ,ceremony1 it probably was concerned with the singer's 8dream helper40 ,when he had finished1 another man put on the skin and took up the chant1 and so on until noon the next day1 when the ceremony was brought to a close and all joined in the feast4 ,at this time the skin is told1 8,we will feed you again in two years40 ,illustration3 ,,fig4 #ah4--,rattle of land-tortoise shell used in the ,otter ,rite4 7,length1 #c4i in47 ,,buffalo ,,dance ,such was the list of native ,lenape ceremonies furnished by our informants2 but ,adams#eh mentions several more1 for which the writer was unable to procure much in the way of data4 ,one of these was the ,buffalo dance1 which the writer feels should be included with the ,otter and ,bear ceremonies1 although ,adams calls it a 8pleasure dance40 ,he admits1 it will be observed1 that it usually took place before hunters started on the chase4 ,his account follows3 8,the ,buffalo dance is a pleasure dance and always begins in the morning and lasts all day4 ,the ground is made clean in a circle large enough to dance on1 and in the center a fire is built and a fork driven into the ground on each side1 and a pole placed across the fire east and west4 ,on each side of the fire is a large brass kettle hanging across the pole with hominy in it1 and when the dance is nearly over1 the dancers eat the hominy1 dipping their hands in the kettle4 ,the singers are outside of the ring and beat on a dried deer hide stretched over poles4 ,they do not use the same step in the dance1 but gallop like buffaloes and bellow like them1 also have horns on their heads and occasionally hook at each other4 ,the dance is usually given before starting on a chase40 ,,imported ,,ceremonies ,,skeleton ,,dance ,the preceding ceremonies have all been1 ostensibly at least1 of native ,lenape origin1 but we now come to several whose outside origin is admitted by the ,indians themselves4 ,the most ancient of these is the 8,human ,skeleton ,dance10 mentioned by ,adams4#ei ,he calls it a rite belonging to the ,wolf clan or phratry of the ,delawares1 but the writer's informants say that it is not true ,lenape at all1 but a ,nanticoke 7,ontko7 ceremony introduced among the ,lenape by the survivors of that tribe who had joined forces with them4 ,adams' account1 which is better than any the writer was able to obtain1 is as follows3 8,human ,skeleton ,dance4--,given only by the ,wolf clan of the ,delawares4 ,a certain dance given as a memorial to the dead was supposed to clear a way for the spirit of the deceased to the spirit land4 ,when a member of the ,wolf clan died1 the flesh was stripped from the bones and buried1 and the bones were dried at some private place4 ,at the end of #ab days the skeleton would be wrapped in white buckskin and taken to a place prepared for the dance and there held up by some one4 ,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 it4 ,after the dance the skeleton was buried4 ,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 way1 and the custom has been handed down to them for many centuries4 ,the other clans say the custom does not belong to them4 ,the custom has been long dropped4 ,there has not been a skeleton dance since #ahfj40 ,,peyote ,,rite ,illustration3 ,,fig4 #ai4--,peyote 8,button40 7,diameter1 #a4i in47 ,one of the latest of introduced ceremonies1 which was still much in favor with the ,oklahoma ,lenape when last visited by the writer1 is the ,peyote ,rite1 a cult now widespread among the tribes of the ,central ,west1 introduced among this people by an ,indian named ,john ,wilson1 who obtained it1 they say1 from the ,caddo on ,washita river about the year #ahij or #ahib4 ,during this ceremony remarkable visions are produced by eating the dried top of a small cactus1 the peyote 7fig4 #ai71 for which the cult is named1 and these visions1 coupled with the moral teachings embodied in the ritual1 make it very attractive to the ,indian1 who1 on joining the cult1 is often persuaded to discard entirely the ancient beliefs of his own people4 ,the writer is acquainted with two principal forms of the rite1 one involving native deities only1 the other1 almost entirely ,christian in teaching and symbolism4 ,it is this latter form which has been adopted by the ,lenape1 to whom the tipi1 in which the ceremony is held1 is as foreign an institution as the little cactus itself1 brought in from southern ,texas and ,mexico4 ,illustration3 ,,pl4 ,,ix ,,the ,,peyote ,,rite ,,among ,,the ,,lenape ,native ,painting by ,earnest ,spybuck1 a ,shawnee ,paraphernalia4--,for this ceremony the tipi is erected with the door to the east1 and a complex series of symbols arranged inside1 as shown in the smaller drawing1 pl4 ,,ix4 ,on the western side of the lodge is built a crescent-shaped mound1 or 8moon10 of earth1 packed hard1 its horns turned toward the east1 which they say represents the tomb where ,christ was buried1 and on the center of this is placed a large peyote1 dampened and flattened 7fig4 #ai71 resting either on a bed of feathers or on the bare earth2 and to the west of this again1 sometimes a crucifix1 as shown in the illustration4 ,between the points of the crescent is built the fire in a certain prescribed manner with overlapping sticks forming an angle pointing westward4 ,near the door lies another mound--a round one representing the sun4 ,from the peyote resting on the embankment to the sun mound1 directly through the middle of the fire1 a line is drawn in the earth of the floor4 ,this represents the 8peyote road0 along which the ,peyote ,spirit takes the devotee on a journey toward the sun1 and also symbolizes the road to ,heaven that ,jesus made for the souls of men when ,he returned thither4 ,west of the crescent-shaped mound stands1 when not in use1 the highly decorated arrow or staff1 frequently made in the form of a long cross1 with a groove extending from end to end1 representing the spirit road4 ,a small water-drum made of a piece of deerskin stretched over a crock1 as seen in pl4 ,,ix1 a nicely carved drumstick1 an eagle-feather fan for brushing all evil influence away from each devotee as he enters or leaves the ceremony1 and a supply of dried peyote1 dampened and crushed in a mortar1 are all necessary for the ceremony4 ,each devotee1 moreover1 must be supplied with a decorated gourd rattle of his own4 ,officers4--,the only officers needed for this rite are a 8,road-man0 or speaker1 who sits in the west1 just opposite the door1 and a fire guard stationed at the door1 whose duty it is to keep the fire burning1 and to brush with the feather fan the devotees as they enter4 ,this is illustrated in the colored plate 7pl4 ,,ix71 which represents also the 8,road-man0 guiding a newcomer to a seat4 ,conduct of the ,ceremony4--,when all are gathered in the tipi1 the leader first passes around a fragment herb which the people chew and rub over hands and body4 ,then the macerated peyote is passed1 and each takes enough to make eight pellets about half an inch in diameter1 of which some eat all1 some only part1 reserving some pellets to be eaten later4 ,about this time the leader addresses the peyote and the fire1 prays1 and often delivers a regular sermon or moral lecture4 ,he then takes the staff in his left hand1 and sitting1 or kneeling on one knee1 he sings a certain number of peyote songs1 which are a class to themselves1 while the man to the left beats the drum1 then passes the staff to the person on his right1 himself taking the drum while this person sings1 and so the staff travels round and round the lodge1 each taking his turn at singing1 while the devotees1 men and women alike1 keep their eyes fixed upon the fire or upon the peyote lying on the mound4 ,as the night wears on the 8medicine0 begins to take effect1 and the devotees see many strange visions1 pictures1 and brilliant-colored patterns4 ,often one may see the ,peyote ,spirit1 in the form of an old man1 who takes his spirit on a wonderful journey along the 8peyote road10 eastward toward the sun4 ,at daybreak they all file out of the tipi bearing their paraphernalia1 as seen in pl4 ,,ix1 b1 and when the sun appears they raise their hands in salutation1 and then those who are left standing 7for some fall as if dead at the sight of the sun7 8give thanks to the ,great ,father in ,heaven40 ,those who fall at sunrise1 they say1 are the ones who visited the sun in their visions4 ,all sleep1 or at least rest1 until about noon1 when a feast is served1 after which everyone tells what he or she saw while 8on the peyote road40 ,the ,lenape variant of this ceremony1 as related above1 differs somewhat from that of other tribes practising the ,christian form of the ,peyote rite1 but in all essentials it is almost identical4 ,,ghost ,,dance ,the ,ghost dance was also introduced among the ,lenape by an ,indian named ,wilson1 about the same time1 our informants thought1 as the ,peyote rite1 and1 like it1 probably from the ,washita ,river region4 ,wilson would call a dance every now and then during his lifetime1 at which the people appeared in their everyday dress1 without such special costumes as were seen1 for instance1 at such functions among the ,kiowa and the ,arapaho4 ,at these meetings the participants would dance round and round for a long time1 with a sidewise step1 to the sound of song and water-drum1 sometimes for a considerable period without stopping4 ,occasionally one would fall and appear to faint1 and when revived would claim to have visited ,heaven in spirit while his body lay as if dead4 ,when ,wilson died1 the cult1 so far as the ,delawares were concerned1 perished with him4 ,such were the ceremonies surviving until recent times among the ,lenape1 from which have been omitted only the observances connected with the dead1 shamanism1 witchcraft1 and war1 all of which will be discussed in later papers4 ,,chapter ,,ix ,,summary ,,religion ,a study of the material presented shows that the ,lenape believed in a ,great ,spirit1 or ,creator1 whose goodness is acknowledged1 who is thanked for past blessings and petitioned for their continuance1 but who is not their only god4 ,he is1 however1 the great chief of all1 and dwells in the twelfth1 or highest heaven4 ,he created everything1 either with his own hands or through agents sent by him1 and all the powers of nature were assigned to their duties by his word4 ,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 them1 which can be traced back as far as #afgi4 ,this ,great ,spirit gave the four quarters of the earth and the winds that come from them to four powerful beings1 or mantowk1 namely1 ,our ,grandfather where daylight begins1 ,our ,grandmother where it is warm1 ,our ,grandfather where the sun goes down1 and ,our ,grandfather where it is winter4 ,to the ,sun and the ,moon1 regarded as persons and addressed as ,elder ,brothers by the ,indians1 he gave the duty of providing light1 and to our ,elder ,brothers the ,thunders1 man-like beings with wings1 the task of watering the crops1 and of protecting the people against the ,great ,horned ,serpents and other water monsters4 ,to the ,living ,solid ,face1 or ,mask ,being1 was given charge of all the wild animals2 to the ,corn ,spirit1 control over all vegetation1 while ,our ,mother1 the ,earth1 received the task of carrying and feeding the people4 ,besides these powerful personages were many lesser ones1 such as the ,small ,people1 the ,doll ,being1 the ,snow ,boy1 and the ,great ,bear4 ,certain localities1 moreover1 were the abode of supernatural beings1 while animals and plants were thought to have spirits of their own4 ,besides these there were1 of course1 the countless spirits of the human dead who were still supposed to retain some influence in earthly affairs4 ,this1 then1 was the supernatural world which1 to the mind of the ,lenape1 controlled all things--on which they must depend for health1 for success in all their undertakings1 even the daily task of deer-hunting or corn-raising4 ,benevolent beings must be pleased1 and bad spirits combated and overcome1 or at least placated4 ,there was1 however1 until very lately1 no conception of a 8devil0 in the modern sense of the word4 ,the main channel of communication between the supernatural world and man was the dream or vision1 obtained1 as before described1 by fasting and consequent purification in youth4 ,through the vision the young man obtained his guardian spirit or supernatural helper1 who gave him some power or blessing that was his main dependence through life1 his aid in time of trouble1 the secret of his success4 ,no wonder1 then1 that visions and helpers form the basis of ,lenape belief and worship4 ,among the guardian spirits figured not only such great powers as the ,sun and the ,thunder ,beings1 the personified powers of nature1 but the spirits representing various species of animals and birds1 such as the ,wolf or the ,owl1 of plants1 as 8,mother ,corn10 as well as the ,mask ,being1 and even the spirits of the dead which some ,lenape claimed as helpers4 ,those favored by such visions were considered the leading people of their community4 ,they usually composed rythmic chants referring to their visions1 and appropriate dance songs to go with them1 to recite at the ,annual ,ceremony4 ,belief in a soul or spirit surviving the death of the body formed an integral part of ,lenape philosophy4 ,the soul is supposed to linger for eleven days after death1 and is addressed and offered food by the surviving relatives1 sometimes in a formal 8,feast of the ,dead20 but on the twelfth day1 they say1 it leaves the earth and finally makes its way to the twelfth or highest heaven1 the home of the ,great ,spirit1 where it leads a happy life in a land where work and worry are unknown4 ,some persons are thought to have the power of communicating with the departed4 ,,ceremonies ,most of the beliefs summarized above were found among the descendants of both ,unami and ,minsi2 but when we consider their great religious ceremonies1 we begin to note differences4 ,while it is true that 7#a7 in both cases these rites are based on the recital of the visions seen by the participants1 combined with thanksgiving to the ,great ,spirit and his helpers for past blessings and prayers for their renewal1 that 7#b7 the ,new ,fire ceremony figures in both1 and that 7#c7 they take place in a building of special form and decoration erected for the purpose1 we note that among the ,unami the ceremony is conducted only once a year1 and is combined to a certain extent with the cult of the ,msing1 or ,mask ,being1 a magnified guardian spirit or personal helper2 while the ,minsi have in addition to that held in the fall1 a spring ceremony also1 cognate with the ,iroquois 8,thanks for the ,first ,fruits10 or ,strawberry ,dance1 and masked impersonators do not appear in the ,minsi ceremonial house4 ,in the ceremonies of both ,unami and ,minsi1 however1 we note other similarities besides those first mentioned1 such as the manner of prayer1 the use of a drum made of a dried deerhide beaten with flat forked drumsticks each bearing a carved face1 the fumigation and sweeping of the ,big ,house1 the restriction against women in their menses1 and the use of twelve as a sacred number4 ,it therefore seems likely that the rites1 in spite of the differences noted1 probably have a common origin1 and hence date back to a period before the separation of the ,unami and the ,minsi4 ,indeed we have an historical account which seems to refer to this kind of ceremony as early as #afhc1 while under date of #aggi there is a description of the rites practically as enacted as late as #aibj4 ,,minor ,,ceremonies ,analyzing the minor ceremonies of ,lenape origin we find the cults of two types3 one founded on a beneficent spirit1 a personal helper such as the ,mask ,being1 whose relations are friendly with mankind2 the other based on a discarded toy or pet1 which makes trouble for its former owner unless propitiated by the ceremony in question4 ,a good example1 in fact the only one we recorded1 of the first type is the ceremony in honor of the ,msinghlikn1 or ,mask ,being1 among the ,unami1 which1 however1 does not find its counterpart among the ,minsi1 who had a ,society of ,masks whose rites and functions were similar to those of the ,iroquois 8,false ,face ,company40 ,the second class embraces the cults of the ,doll1 ,bear1 and ,otter1 all of which must be propitiated periodically1 under pain of sickness or death4 ,it will be observed that recitals of visions form a part of the ,bear rites1 and probably also of the ,otter ceremony1 all of which1 taken into consideration with the preceding1 gives rise to speculations concerning the basic form of ,lenape ceremonies4 ,perhaps originally1 everyone who had been blessed with a vision1 held a periodic ceremony at which rites appropriate to his own guardian spirit were emphasized1 but at which others so blessed could recite their own visions4 ,of course ceremonies of extraneous origin1 such as the ,peyote rite1 can not be classified with those of true ,lenape origin2 and there are others of which our accounts are so fragmentary that we can not place them1 and still others1 doubtless1 that have disappeared entirely4 ,that such may have been the case is not remarkable--not nearly so extraordinary as the fact that the ,lenape have retained so much of their ancient beliefs and practices after three centuries of contact with civilization4 ,,notes #a ,handbook of ,american ,indians1 ,bulletin #cj1 ,bureau of ,american ,ethnology1 part ,i1 p4 #chf1 ,washington1 #aijg4 ,indian ,population in the ,united ,states and ,alaska1 #aiaj1 p4 #gc1 ,washington1 #aiae4 ,annual ,report of the ,department of ,indian ,affairs for #aiac1 ,ottawa1 #aiac4 #b ,dankers1 ,jaspar1 and ,sluyter1 ,peter4 ,journal of a ,voyage to ,new ,york in #afgi-hj4 ,translated from the original manuscript in ,dutch for the ,long ,island ,historical ,society1 pp4 #bff-bfg1 ,brooklyn1 #ahfi4 #c ,penn1 ,william4 ,a ,letter from ,william ,penn1 ,proprietary and ,governour of ,pennsylvania in ,america to the ,committee of the ,free ,society of ,traders of that ,province1 ,residing in ,london1 p4 #f1 ,london1 #afhc4 #d ,holm1 ,thomas ,campanius4 ,short description of the ,province of ,new ,sweden1 now called ,pennsylvania4 ,mem4 ,hist4 ,soc4 ,pa41 vol4 ,,iii1 p4 #aci1 ,phila41 #ahcd4 #e ,david ,zeisberger's ,history of the ,northern ,american ,indians4 ,edited by ,archer ,butler ,hulbert and ,william ,nathaniel ,schwarze4 ,ohio ,archological and ,historical ,quarterly1 vol4 ,,xix1 nos4 #a and #b1 p4 #abh1 ,columbus1 #aiaj4 #f ,heckewelder1 ,john4 ,an ,account of the ,history1 ,manners and ,customs of the ,indian ,nations who once inhabited ,pennsylvania and the neighboring ,states4 ,transactions of the ,american ,philosophical ,society1 vol4 ,i1 p4 #bje1 ,phila41 #ahai4 #g ,waubuno1 ,chief 7,john ,wampum74 ,the ,traditions of the ,delawares1 as told by ,chief ,waubuno4 ,london n4d44 ,this little pamphlet contains some original material on the ,minsi and some purporting to apply to the ,minsi1 but copied from ,peter ,jones' 8,history of the ,ojebway ,indians40 #h ,brainerd1 ,david4 ,memoirs of the ,rev4 ,david ,brainerd1 ,missionary to the ,indians 444 chiefly taken from his own diary1 by ,rev4 ,jonathan ,edwards1 including his ,journal1 now 444 incorporated with the rest of his diary 444 by ,sereno ,edwards ,dwight1 pp4 #cdd1 #cdi1 ,new ,haven1 #ahbb4 #i ,brinton1 ,daniel ,g4 ,the ,lenape and their ,legends1 p4 #fe et seq41 ,phila41 #ahhe4 #aj ,loskiel1 ,george ,henry4 ,history of the ,mission of the ,united ,brethren among the ,indians in ,north ,america1 p4 #cd1 ,london1 #agid4 ,zeisberger1 op4 cit41 pp4 #abh-abi4 ,heckewelder1 op4 cit41 p4 #bje4 #aa ,loskiel1 op4 cit4 #ab ,zeisberger1 op4 cit41 p4 #acj4 #ac ,brainerd1 op4 cit41 p4 #bch4 #ad ,holm1 op4 cit41 p4 #aci4 #ae ,strachey1 ,wm4 ,the ,historie of ,travaile into ,virginia4 ,hakluyt ,soc4 ,pub41 vol4 ,,vi1 p4 #ih1 ,london1 #ahdi4 #af ,brainerd1 op4 cit41 p4 #cdd4 #ag ,loskiel1 op4 cit41 p4 #dc4 #ah ,brainerd1 op4 cit4 #ai ,loskiel1 op4 cit4 #bj ,ibid4 #ba ,ibid4 #bb ,zeisberger1 op4 cit41 p4 #adg4 #bc ,heckewelder1 op4 cit41 p4 #bje4 #bd ,loskiel1 op4 cit41 p4 #dc4 #be ,jones1 ,rev4 ,peter4 ,history of the ,ojebway ,indians1 p4 #hc1 ,london1 #ahfa4 #bf ,skinner1 ,alanson1 and ,schrabisch1 ,max4 ,a ,preliminary ,report of the ,archological ,survey of the ,state of ,new ,jersey1 ,bulletin #i of the ,geological ,survey of ,new ,jersey1 p4 #cb1 ,trenton1 #aiac4 #bg ,skinner1 ,alanson4 ,the ,lenape ,indians of ,staten ,island1 ,anthropological ,papers of the ,american ,museum of ,natural ,history1 vol4 ,,iii1 p4 #ba1 ,new ,york1 #aiji4 ,idem4 ,two ,lenape ,stone ,masks from ,pennsylvania and ,new ,jersey1 ,indian ,notes and ,monographs1 #aibj4 #bh ,brainerd1 op4 cit41 p4 #bcg4 #bi ,zeisberger1 op4 cit41 p4 #ada4 #cj ,ibid41 op4 cit41 p4 #aci4 #ca ,brainerd1 ,john1 quoted by ,abbott in ,idols of the ,delaware ,indians1 ,american ,naturalist1 ,oct4 #ahhb4 #cb ,jones1 op4 cit41 pp4 #hg1 #ie4 #cc ,brainerd1 ,david1 op4 cit41 p4 #cdd4 #cd ,penn1 ,william1 op4 cit4 #ce ,brainerd1 ,david1 op4 cit41 p4 #bch4 #cf ,ibid41 p4 #cdf4 #cg ,zeisberger1 op4 cit41 pp4 #acc-acd4 #ch ,ibid41 p4 #aca4 #ci ,a similar vision of a black and white duck was reported by the ,lenape at the ,grand ,river reserve in ,ontario4 ,see ,harrington1 ,m4 ,r41 ,vestiges of ,material ,culture among the ,canadian ,delawares1 ,american ,anthropologist1 n4s41 vol4 ,x1 no4 #c1 p4 #dad1 ,july-,sept41 #aijh4 #dj ,brainerd1 ,david1 op4 cit41 p4 #cdg4 #da ,zeisberger1 op4 cit41 p4 #acb4 #db ,loskiel1 op4 cit41 p4 #dj4 #dc ,heckewelder1 op4 cit41 p4 #bch et seq4 #dd ,adams1 ,r4 ,c4 ,notes on ,delaware ,indians1 in ,report on ,indians ,taxed and ,indians not ,taxed1 ,u4 ,s4 ,census #ahij1 p4 #bii4 #de ,zeisberger1 op4 cit41 p4 #ach4 #df ,ibid4 pp4 #acf1 #acg4 #dg ,harrington1 ,m4 ,r4 ,a ,preliminary ,sketch of ,lenape ,culture1 ,american ,anthropologist1 vol4 ,,xv1 no4 #b1 ,april-,june1 #aiac4 #dh ,adams1 loc4 cit4 #di ,zeisberger1 op4 cit41 p4 #ach4 #ej ,harrington1 ,canadian ,delawares1 pp4 #dad1 #dae4 ,see note #ci4 #ea ,waubuno1 op4 cit41 p4 #bg4 #eb ,brainerd1 ,david1 op4 cit41 p4 #bcg4 #ec ,adams1 loc4 cit4 #ed ,harrington1 ,canadian ,delawares1 p4 #daf4 #ee ,ibid4 p4 #dag4 #ef ,marsh1 ,rev4 ,cutting4 ,documents ,relating to the ,stockbridge ,mission1 #ahbe-dh1 ,wisconsin ,historical ,collections1 vol4 ,,xv1 pp4 #afd-afe4 #eg ,zeisberger1 op4 cit41 p4 #ach4 #eh ,adams1 loc4 cit4 #ei ,ibid4 ,,index ,ackas or attendants of ,annual ceremony1 duties of1 #hd-he1 #hg-hh1 #if-ig1 #ajc1 #aje1 #ajg4 ,see ,attendants4 ,adams1 ,r4 ,c41 on ,annual ceremony1 #aah-abb2 on ,buffalo dance1 #ahb-ahc2 on dreams or visions1 #hj2 on ,msing dance1 #aed-aef2 on ,skeleton dance1 #ahc-ahd4 ,air1 mannitto of1 #cj4 ,see ,thunder ,beings ,alder1 dye from bark of1 #ada ,alphabet used for ,lenape words1 #ae-af ,altar at ,annual ceremony1 #aae ,america1 prophecy of whites' coming to1 #aba ,american ,anthropologist1 account of ,minsi ceremony in1 #ach-adc ,american ,museum of ,natural ,history1 ,doll in collection of1 #df1 #afh-afi2 ,tefft collection in1 #ae1 #ch ,american tribes1 concept of ,great ,spirit among1 #ai-bj ,animals1 as guardian spirits1 #di-ej1 #fe1 #gj1 #gg1 #hj1 #aba1 #aie2 ceremonies of1 #aga-ahc2 spirits of1 #aah1 #abe1 #aid2 thanks to1 #acd4 ,see ,wild animals ,anima mundi compared with ,great ,spirit1 #bb ,annual ceremony1 authorities on3 ,adams1 #aah-abb2 ,indian comments1 #aaa-aae2 ,penn1 #aae-aaf2 ,zeisberger1 #aaf-aah2 ,bear ceremony resembling1 #aga2 carved faces in1 #ca2 chant of ,pokitehemun at1 #fg-fi2 chants of visions at1 #ff1 #gc-gf1 #aie2 compared with ,minsi ceremony1 #abg-ade2 ,four winds in ritual of1 #bf2 native name for1 #aji2 penalties of omitting1 #aac-aaf2 rites of ,mask in1 #cf1 #adf1 #aea2 thanks given to ,earth in1 #bi2 ,unami rites of1 #ha-aaa2 variants of1 #abb-abf2 worship of ,great ,spirit in1 #ai2 worship of ,mask ,being in1 #ce4 ,see ,minsi ,anthony1 ,michael1 acknowledgment to1 #ad1 #aci ,ants as guardian spirits1 #gh ,arapaho1 ,ghost dance of1 #aia ,arrow1 ceremonial use of1 at ,peyote rite1 #ahg-ahh2 arrows of ,thunder ,beings1 #bi ,ashes1 ceremonial removal of1 #aja1 #aca-acb2 prevention of disease by1 #afj ,asiptagn or paint-dish of bark1 #aje ,atcigamu,lti1 native name for ,otter ceremony1 #agf4 ,see ,otter ceremony ,attendants1 at ,annual ceremony1 #hd-he1 #hg-hh1 #if-ig1 #ajc1 #aje-aaa1 #aag-aah1 #abj2 at ,bear ceremony1 #agb-agc2 at ,feast of first fruits1 #add2 at ,minsi ceremony1 #acb-acc1 #acg2 at ,otter ceremony1 #agi2 at ,peyote rite1 #ahh4 ,see ,ackas ,axe1 ,tornado threatened with1 #dg ,bad luck1 caused by neglect of rites1 #aac-aaf ,bag1 full of snakes1 #ce1 #aec2 mask worn in1 #db2 of ,mask impersonator1 #cd2 of tobacco offered3 to bear1 #agb2 to otter1 #agg ,bark1 boiled for making dyes1 #ada2 ceremonial bowls and spoons of1 #aca1 #acg2 ceremonial paint-dish of1 #aje-ajf2 first ,big ,house of1 #adh2 roof of ,big ,house of1 #hc ,beads of wampum1 as invitation to dance1 #adb-adc2 payment in1 #aaj-aaa1 #ace2 used in ,minsi ceremony1 #ada-adc4 ,see ,wampum ,beans1 offering of1 #add2 thanks to1 #acd2 wampum string symbolizing1 #ada-adb ,bear1 abundance of1 in ,happy ,hunting ,ground1 #eh2 ceremony of1 #aga-agf1 #aii2 fat of1 burned1 #aag-aah1 #acd2 flesh of1 offered to ,corn ,goddess1 #dd2 hair of ,mask ,being like1 #cc2 head of1 fastened to mask of ,mask impersonator1 #cd2 provision of1 for feast1 #aag ,bearskin1 bag of ,mask impersonator1 #cd1 #aee2 cap of ,mask impersonator1 #db2 coat of ,mask impersonator1 #da2 dress of ,mask impersonator1 #ef1 #aeb-aec2 leggings of ,mask impersonator1 #cd1 #da2 worn by members of ,mask society1 #aei 8,beautiful town0 or ,heaven1 #ef-eg4 ,see ,happy ,hunting ,ground ,belief3 in ,doll ,being1 #afb-aga2 in dream or vision1 #fa-hj2 in ,great ,spirit1 #ah-bd1 #hh-ib1 #aib-aic2 in immortality1 #eb-fj1 #aie-aif2 in supernatural beings1 #ag-ea ,bergen1 ,new ,jersey1 information from ,indians at1 #bj ,big-,deer1 ,nanitis given up by1 #agj-aga ,big ,house or ,xingwikan1 ,annual ceremonies in1 #ce1 #hb-abb2 common to both tribes1 #abi-acc1 #aif-aig2 construction of1 #hb-hc1 #aai1 #adh-aej2 ,elkhair on significance of1 #aac-aae2 ,mask impersonator present in1 #ih-ii2 ,muxhato,lzing in1 #abc2 of ,bear cult1 #agc2 of ,minsi1 #abg-ade2 origin of1 #adg-aeb2 prayer in1 #aab-aac2 preparation of1 for ,ceremony1 #he-hg1 #aag2 return of hunters to1 #ajj-aja2 rites of ,mask in1 #aea-aeb2 seating of congregation in1 #ic2 serving of meals in1 #aaj2 turtle rattles of1 #aha2 visions recited in1 #ge-gf4 ,see ,annual ceremony1 ,meeting-house ,bilberries1 at ,annual feast1 #aah2 in ,happy ,hunting ,ground1 #eh ,birds as guardian spirits1 #gh1 #hj1 #aba1 #aie ,black1 and red3 carved faces painted with1 #hc1 #aai2 ,mask painted with1 #cc1 #da1 #aej1 #aee2 and white duck1 as guardian spirit1 #fg1 #adj2 hog1 offering of1 #agc2 symbolizing men1 #adj-ada ,blanket1 ceremonial waving of1 #ade2 blankets spread over sweating-oven1 #abe ,blessing granted by guardian spirits1 #fe-fg1 #gg1 #aid-aie ,blood1 luminous ball of1 #ec-ed ,body1 luminous form of1 #ec-ed ,bones1 burning of1 at ,annual ceremony1 #aah ,bowl1 and dice game of mantowk1 #be-bf2 ceremonial1 in ,bear cult1 #agc-agd2 bowls1 bark1 in ,minsi ceremony1 #aca1 #acg ,bows and arrows of ,thunder ,beings1 #bi ,box-tortoise rattle in ,annual ceremony1 #id-if1 #aah1 #abj4 ,see ,rattles ,box-turtle rattle of ,planting dance1 #adc4 ,see ,rattles ,boys1 dreaming of1 for power1 #ed2 initiation of1 #fc-fd1 #gh-hj2 pet of1 #agb2 vision of ,mask ,being by1 #adg-aeb2 visions of1 #fb-fc1 #gb-ge1 #ib1 #adj1 #aid-aie ,brainerd1 ,david1 on animal spirits1 #ej2 on ,annual ceremony1 #aea-aeb2 on carved faces in ,big ,house1 #db2 on concept of soul1 #ef2 on dream or vision1 #gg2 on ,evil ,spirit1 #be2 on ,four ,directions1 #bg2 on ,great ,spirit1 #bb-bc2 on impersonator of ,mask ,being1 #da-db2 on sun1 #bh ,brainerd1 ,john1 on idol image or ,doll1 #df-dg ,brass eyes of ,mizink1 #aeh 8,bringing in0 the meeting1 #ha1 #ib-id1 #ajd1 #abb1 #ace1 #agd ,brown1 ,william1 acknowledgment to1 #ad ,brush house of ,bear cult1 #agc-agd ,buck1 chant referring to1 #fi2 prayer to1 #abf2 ridden by ,mask ,being1 #cc1 #adh2 women's share in1 #ajf ,buckskin1 skeleton wrapped in1 #ahd ,buffalo1 as guardian spirit1 #gh2 dance of1 #ahb-ahc ,bunches of wampum1 symbolism of1 #ada-adc ,burial1 ,wolf clan rites of1 #ahc-ahd ,burning1 of bones1 #aah2 of cedar leaves1 #aje2 of fat1 #aag-aah1 #acd1 #agc-age2 of hemlock-boughs1 #acc1 #add-ade2 of hog's head1 #age2 of moccasins1 #dg2 of tobacco1 #bi1 #ih1 #abf1 #aea4 ,see ,offering ,cactus called peyote1 #ahf4 ,see ,peyote rite ,caddo1 ,peyote cult originating among1 #ahe ,canada1 ,lenape now resident in1 #ac-ad1 #agj4 ,see ,ontario ,canoe1 coming of white men in1 #aba2 over river to ,spirit land1 #ed ,cantico1 ,penn's term for ceremony1 #aae-aaf ,cap1 bearskin1 of ,mask impersonator1 #db ,carved drumsticks1 in ,annual ceremony1 #aja-ajc1 #aej2 in ,minsi ceremony1 #acj-aca1 #aci-adj1 #aig ,carved faces1 on drumsticks1 #aja1 #acj-aca1 #aig2 on posts of ,big ,house1 #db-dc1 #hc1 #hh1 #ajf1 #aai1 #adh1 #aej2 on posts of ,minsi ,big ,house1 #abi-acj1 #aea2 representing ,keepers of the ,heavens1 #ca4 ,see ,mask1 ,masks1 ,msing ,catfish1 ,james ,wolf's dream of1 #gb-gc ,cattle1 ,mask ,being guardian of1 #ce1 #aeg ,cayuga1 ,false ,face company of1 #afa2 long-house1 thanksgiving of ,lenape in1 #aci2 ,planting dance of1 #adc ,cedar-leaves1 burning of1 at ,annual ceremony1 #aje ,central post1 carved faces on1 #hc1 #aai1 #aea2 ceremonial of3 in ,annual ceremony1 #id1 #ajf1 #aai-abj2 in ,feast of first fruits1 #add2 in ,minsi ,big ,house1 #abi-acj1 #ace2 in ,muxhato,lzing1 #abc ,central ,west1 ,peyote cult in1 #ahe ,ceremonies1 directed by guardian spirit1 #fe2 extinction of1 #fc2 in honor of dead1 #ee1 #aia1 #aie-aif2 minor1 #aih-aii2 of ,big ,house1 #ge-gf1 #hb2 of ,lenape1 paintings of1 #ad2 of ,minsi ,big ,house1 #abg-ade2 of ,minsi to ,mother ,corn1 #dc2 of ,unami and ,minsi1 compared1 #aif-bjj2 thanks given to ,great ,spirit in1 #ah1 #ade1 #aif4 ,see ,annual ceremony1 ,ceremony ,ceremony1 of ,bear1 #aga-agf2 of ,buffalo1 #ahb-ahc2 of ,doll ,being1 #df1 #afb-aga2 of ,first fruits1 #add-ade2 of ,mask ,being1 #ce1 #aih-aii2 of ,mask society1 #cg1 #aei-afa2 of ,otter1 #agf-ahc2 of ,peyote1 #ahe-aia2 of ,skeleton dance1 #ahc-ahd2 of ,thanksgiving1 #aci-adc4 ,see ,annual ceremony1 ,ceremonies ,chant1 at ,otter ceremony1 #ahj-aha2 of ,pokitehemun1 #fg-fh2 referring to ,mask ,being1 #fi2 referring to visions1 #ff-gd1 #acf1 #agd-age1 #aie2 ,unami examples of1 #fg-gb4 ,see ,singers1 ,singing1 ,visions ,charm1 opina or blessing as1 #fe-ff2 charms3 from ,great ,horned ,serpents1 #di2 miniature masks as1 #cf1 #db4 ,see ,fetishes ,charts of ,heaven drawn on deerskin1 #eg ,chastity of boys1 #fb-fc ,chief1 of the gods1 ,great ,spirit as1 #ai2 hunter of ,annual ceremony1 #he1 #ig4 ,see ,leader ,chief ,waubuno1 description of ,minsi ceremony by1 #adc-ade2 on ,great ,spirit1 #ba-bb ,children1 cared for by ,mask ,being1 #cd-ce1 #aec1 #aee-aef2 ,doll ,being revealed to1 #afb-afc2 ,little ,people hunted by1 #di1 #aic2 meeting of1 with parents in ,heaven1 #ec1 #ia2 no longer pils1 #fc1 #aab-aad2 part of1 in ,annual ceremony1 #ajh-aji2 prayers for1 #aae4 ,see ,boys1 ,girls ,cholera checked by ,false ,face company1 #afa ,christ1 tomb of1 at ,peyote rite1 #ahf-ahg4 ,see ,jesus ,christ ,christianity1 concepts of1 in ,peyote rite1 #ahf-aij2 idols given up for1 #ch2 ,nanitis given up for1 #afi2 visions given up for1 #gb4 ,see ,devil1 ,missionary1 ,whites ,clans1 see ,phratries ,clothing of ,nanitis1 #afg4 ,see ,costume ,coat of bearskins of ,mask impersonator1 #cd1 #da ,colors1 dyes for1 #ada4 ,see ,black1 ,red ,comet1 attributes of1 #dh-di ,cones1 copper1 adorning ,mizink1 #aeh ,confederacy of the ,lenape1 #ac ,conjurer1 information of1 in regard to ,great ,spirit1 #bb-bc ,copper adorning ,mizink1 #aeh ,corn1 beans and vegetables1 wampum string symbolizing1 #ada-adb2 called ,lenape food1 #gj2 in rattle of ,mask impersonator1 #db2 offering of1 #add2 soul likened to1 #ei2 spirit1 duties of1 #aic2 thanks for1 #ade2 thanks to1 #acd4 ,see ,mother ,corn ,corn-bread at ,minsi ceremony1 #acg ,corn ,goddess1 see ,mother ,corn ,corn-mush1 see ,hominy1 ,span ,costume1 of impersonator3 of ,mask ,being1 #cc-cd1 #da-db1 #ef1 #aeb-aec1 #aee1 #aeh2 of ,otter1 #agg-ahb2 of members of ,mask society1 #aei2 of ,nanitis1 #afi-agj2 of ,sun1 #bg2 worn at ,annual ceremony1 #ic2 worn at ,ghost dance1 #aia ,cranes or singers of ,annual ceremony1 #he4 ,see ,singers ,crayfish1 ,james ,wolf's dream of1 #gb-gc ,creator1 see ,great ,spirit ,cripples1 injunction to help1 #ia-ib ,crooked nose of ,mizink1 #aeh ,crops1 prayer for1 #dd1 #acd2 ruin of1 #aac2 supernatural control of1 #aid2 watered by ,thunder ,beings1 #aic ,cross1 drumsticks marked with1 #aja2 spirit road represented by line on1 #ahg-ahh4 ,see ,crucifix ,crow as guardian spirit1 #fi-gj ,crucifix at ,peyote rite1 #ahg ,cult1 see ,ceremony1 ,ceremonies ,dance1 at ,thanksgiving ceremony1 #adb-adc2 in honor of ,great ,spirit1 #hh2 native terms for1 #aae-aaf2 of ,buffalo1 #ahb-ahc2 of ,doll ,being1 #afd-afe2 of ,first fruits1 #abh2 of guardian spirits1 #gc2 of ,ghost1 #aij-aia2 of ,mask impersonator in ,big ,house1 #db1 #ii2 of ,msing1 #aeb-aef2 of ,skeleton1 #ahc-ahd2 of ,weoplakis1 #cf2 ,planting1 #adc2 ,strawberry1 #abh1 #aig2 dances connected with ,mask society1 #afj4 ,see ,dancing ,dance songs accompanying chants1 #ff4 ,see ,chant1 ,singers1 ,singing ,dancing1 at ,annual ceremony1 #db1 #ie1 #ii1 #ajc1 #ajf1 #aae-aaf1 #aah-abb2 at ,feast of first fruits1 #ade2 at ,minsi ceremony1 #ace-acf1 #adj2 in ceremonies of ,nanitis1 #afh1 #aga2 in ,happy ,hunting ,ground1 #ef1 #eh4 ,see ,dance ,dankers1 ,jaspar1 and ,sluyter1 ,peter1 on ,great ,spirit1 #bj ,day1 clothing the ,great ,man1 #bc2 god of1 #bh4 ,see ,great ,spirit ,dead1 beliefs concerning1 #eb-fj2 ceremonies in honor of1 #ee1 #aia2 dance in honor of1 #ahc-ahd2 food offered to1 #eb1 #aie-aif2 food taken by1 #ga2 going west1 #acb2 spirits of1 as guardians1 #ga-gb1 #aid-aie4 ,see ,ghosts1 ,immortality ,death1 propitiation to prevent1 #aii ,deer1 abundance of1 in ,happy ,hunting ,ground1 #eh2 ceremonial hunting of1 #ig-aja2 for ,annual ceremony1 #aag2 for ,doll dance1 #afc-afd1 #afh-afi2 for ,feast of first fruits1 #add2 for ,minsi ceremony1 #acb2 herded by ,mask ,being1 #cc1 #adh1 #aej1 #aef ,deer-hoofs adorning ,mizink1 #aeh ,deerskin1 charts of ,heaven drawn on1 #eg2 clothing ,sun1 #bg2 drum at ,annual ceremony1 #he1 #id-ie1 #ajj1 #ajf1 #aae-aaf1 #abj2 drum at ,buffalo dance1 #ahb-ahc2 drum at ,doll dance1 #afe2 drum at ,minsi ceremonies1 #acj1 #ace1 #aci2 drum at ,msing dance1 #aed-aee2 drum at ,peyote rite1 #ahh2 giving away of1 at ,annual ceremony1 #ajh-aji2 stuffed with grass1 #abc2 suspended from pole1 #add2 taken by hunters1 #ajh2 worn by members of ,mask society1 #aei ,delaware1 ,lenape first encountered in1 by whites1 #ac ,devil1 a ,christian concept1 #bd-be1 #eg1 #aid4 ,see ,evil ,spirit ,devil dance1 ,msing dance so called by whites1 #aef ,dewey1 ,oklahoma1 ,big ,house near1 #hb ,dictionary1 ,indian1 ,zeisberger1 author1 #dc ,disease1 caused by neglect of rites1 #aaf2 ceremony of expelling1 #cg2 cured by ,mask ,being1 #aei1 #afa2 cured by ,pabookowaih1 #afh-afi2 prevention of1 by ashes1 #afj4 ,see ,sickness ,dish of bark used in ,annual ceremony1 #aje-ajf ,doe offered to ,nanitis1 #afh-afi ,dogs1 forbidden in ,big ,house1 #aba2 prevented from eating bones1 #aah ,doll ,being1 belief in1 #de-dg1 #afb-afc1 #aic1 #aii2 ,unami dance of1 #afc-aff4 ,see ,nanitis ,dolls1 see ,fetishes ,dream helper1 see ,guardian spirit ,dreams1 see ,visions ,drink1 ceremonial1 at ,bear cult1 #age-agf2 of ,minsi ceremonies1 #abh1 #acd ,drum1 at ,annual ceremony1 #he1 #ie-id1 #ajj1 #ajc1 #ajf1 #aae-aaf1 #abj1 #aig2 at ,buffalo dance1 #ahb-ahc2 at ,doll dance1 #afe1 #afh2 at ,feast of first fruits1 #add2 at ,ghost dance1 #aia2 at ,minsi ceremony1 #acj1 #ace1 #aci-adj1 #aig2 at ,msing dance1 #aed-aee2 at ,peyote rite1 #ahh-ahi ,drummers1 at ,annual ceremony1 #ie1 #ajj1 #aaj1 #aej2 at ,doll dance1 #afe ,drumsticks1 at ,annual ceremony1 #aja-ajc1 #ajf1 #aej2 at ,minsi ceremony1 #acj-aca1 #aci1 #aig2 at ,peyote rite1 #ahh ,duck as guardian spirit1 #fg-fi1 #adj ,dyes for red and black1 #ada ,eagle-feathers1 fan of1 #ahh ,earth1 concept of1 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of ,devil introduced by1 #be1 #eg1 #aid4 ,see ,christianity1 ,whites ,evil1 exclusion of1 from ,heaven1 #ec1 #ef-ei ,evil ,spirit1 native concept of1 #bd-be ,evil spirits1 driving out of1 #acc1 #ade1 #ahh2 ghosts as1 #ei2 ,giant ,bear one of1 #di2 ,great ,horned ,serpents as1 #bi1 #di1 #aic2 placation of1 #aid2 ,tornado one of1 #dg-dh ,e-ye-he-ye-1 cry concluding chant1 #acf ,faces1 carved3 by children on sticks1 #afb2 in ,big ,house1 #ca1 #db1 #hc1 #hh1 #aai1 #adh1 #aej2 in ,minsi ,big ,house1 #abi-acj1 #aea2 on drumsticks1 #aja1 #aej1 #aig2 on ,minsi drumsticks1 #acj-aca2 ceremonial painting of1 #aje-ajf2 painted by sun1 #gf2 painted1 of ,mask ,being1 #cc1 #da-db1 #aej1 #aee2 painted1 of sun1 #bg4 ,see ,mask1 ,masks ,fairies1 ,little ,people like1 #di ,fall1 ,annual ceremony celebrated in1 #ha1 #aaf1 #aai-abj2 ceremony of ,nanitis in1 #aga2 ,thanksgiving in1 #aci ,false ,face ,company of ,iroquois1 #aih-aii2 compared with ,minsi mask1 #afa ,family1 keepers of3 ,bear1 #agb2 ,doll1 #afc-afd2 ,mask1 #cc-ce1 #aea2 ,nanitis1 #aff-aga2 ,otter1 #agg-ahb2 sacrifice by1 #aaf-aag ,fans1 eagle-feather1 at ,peyote rite1 #ahh2 turkey-wing1 ceremonial sweeping with1 #acc ,fasting1 visions induced by1 #fj1 #fd1 #gi1 #aid ,fat1 drinking of1 #agf2 thrown on fire1 #aag-aah1 #acd1 #agc-age ,feast1 at ,annual ceremony1 #he1 #if-ig1 #ajg1 #aji2 at ,bear ceremony1 #agc-agf2 at ,buffalo dance1 #ahb2 at ,doll dance1 #aff-afg2 at ,minsi ceremony1 #acg2 at ,msing dance1 #aeb-aef2 at ,peyote rite1 #aij2 ceremonial1 ,zeisberger on1 #aaf-aah2 of the ,dead1 #aie-aif2 of ,first fruits1 #add-ade2 of hunters1 #ig-ih1 #ajj-aja2 of ,machtuzin1 #abf2 of ,otter ceremony1 #agg1 #agi1 #ahb2 to ,nanitis1 #afi1 #aga ,feasting in ,happy ,hunting ,ground1 #ef ,feathers1 adorning ,mizink1 #aeh2 fan of1 #ahh2 ,peyote placed on1 #ahg2 red1 worn by sun1 #bg ,feeding1 of dead1 #eb1 #ga2 of ,nanitis1 #afg2 of ,otter1 #agi1 #ahb ,female deities3 ,doll ,being1 #df1 #afb-aga2 ,earth1 #bh1 #hi-ij1 #aic2 ,grandmother at the ,south1 #bf2 ,great ,spirit1 #bj2 ,mother ,corn1 #dc-dd1 #gj1 #aie ,festival of ,machtuzin1 #abe-abf4 ,see ,ceremonies1 ,ceremony ,fetishes or dolls1 #de-df1 #afb4 ,see ,charm1 ,doll ,being ,fire1 ceremonial making of3 at ,annual ceremony1 #he-hh1 #aja1 #acb-acc1 #aif2 at ,buffalo dance1 #ahb2 at ,otter ceremony1 #agi2 ceremonial use of3 at ,annual ceremony1 #ih-ajj1 #aje1 #ajg1 #aag-aba1 #acd1 #afj2 at ,bear cult1 #agc-age2 at ,doll dance1 #afe-aff2 at ,feast of first fruits1 #add-ade2 at ,otter ceremony1 #ahj-aha2 at ,peyote rite1 #ahg1 #ahi2 festival in honor of1 #abe-abf2 gift of ,great ,spirit1 #ah2 tobacco offered to1 #abf ,fire-drill used in ,annual ceremony1 #hf4 ,see ,pump-drill ,fire-maker of the mantos1 #aja4 ,see ,pump-drill ,first fruits1 offering of1 #aae1 #add-ade1 #aig4 ,see ,strawberry dance ,fish as guardian spirit1 #gb-gc1 #gh ,flint1 and steel1 ceremonial fire-making with1 #agi2 fire springing from1 #ah ,flying ,wolf1 vision of1 #gc-gf ,food1 ceremonial purity of1 #fb-fc2 distribution of1 at ,annual ceremony1 #aba2 hunters provided with1 #ig2 offered to dead1 #eb1 #aie-aif2 procured by dead1 #ga4 ,see ,feast ,foot-log across river to ,spirit land1 #ed ,forest1 boys driven into1 for vision1 #fc-fd ,forks on drumsticks1 #acj1 #ada ,four1 attendants3 at ,annual ceremony1 #aah2 in ,minsi ceremony1 #acb2 drumsticks in ,minsi ceremony1 #aci2 musicians in ,minsi ceremony1 #adj ,four ,directions or ,four ,winds1 mantowk of1 #be-bg1 #bi1 #hh1 #aab-aac1 #aic2 prayers to1 #ea4 ,see ,winds ,four ,powers1 ,brainerd on1 #bb4 ,see ,four ,directions ,fouts1 see ,fox ,fox1 ,julius1 acknowledgment to1 #ad2 explanation of ,annual ceremony by1 #aaa-aac ,fox1 ,minnie1 acknowledgment to1 #ad ,fruits1 prayer for1 #aac4 ,see ,first fruits ,full moon1 ,annual ceremony held in1 #aai-abj2 ,msing dance in1 #aeb ,future1 controlled by guardian spirit1 #fb2 foretold by visions1 #fa-fb1 #gi-hj1 #aba2 prayers for1 #aae4 ,see ,immortality ,game1 ,mask ,being guardian of1 #aej ,gamuing1 native name for ,annual ceremony1 #aji4 ,see ,annual ceremony ,general thanksgiving1 see ,thanksgiving ,genii of places1 #ea ,ghost dance1 rites of1 #aij-aia ,ghosts1 as guardian spirits1 #ed2 bewitchment by1 #ei ,giant ,bear1 an evil manto1 #di4 ,see ,great ,bear ,gicelmkaong or ,great ,spirit1 #hh4 ,see ,great ,spirit ,gickonkizho or ,gckokwita1 ,unami name of sun1 #bg4 ,see ,sun ,girls1 sacred otter of1 #agf-agi2 vision of ,doll ,being by1 #afb-afc ,gitctlakan or ,thanksgiving ceremony1 #aci-adc ,god of day1 #bh4 ,see ,sun ,god of light1 #bc-bd4 ,see ,great ,spirit ,goodness1 attribute of ,great ,spirit1 #ag1 #bc-bd2 definition of1 #eh2 reward of1 #ec1 #ef1 #eh1 #ij-ib ,gourd rattle at ,peyote rite1 #ahh ,grandfather1 at the ,east1 #bf2 at the ,north1 #bf1 #dh2 at the ,west1 #bf2 title of3 ,four ,directions1 #aic2 ,mask1 #aab2 ,tornado1 #dg2 ,fire1 #abe ,grandmother1 at the ,south1 #bf2 ,pabothkwe1 ,great ,spirit of the ,shawnee1 #bj2 title of ,doll ,being1 #afd2 title of one of ,four ,directions1 #aic ,grandparents at the ,four ,directions1 #bf-bg ,grand ,river1 ,ontario1 drumsticks collected at1 #acj-aca2 ,mask collected at1 #aeh1 #afj-afa2 ,nanitis collected at1 #afh2 version of ,minsi ceremony at1 #ach-adc2 worship of ,corn ,goddess at1 #dc ,grass1 deerskin stuffed with1 #abc2 drum stuffed with1 #aed1 #afe2 strewn for seating guests1 #aag ,grasshoppers1 plague of1 #aac 8,graven image0 of ,mask ,being1 #cc4 ,see ,mask1 ,msing ,grease1 annointing with1 in ,annual ceremony1 #aje-ajf ,great ,bear1 a lesser manto1 #di1 #aic ,great ,father1 see ,great ,spirit ,great ,horned ,serpents1 evil mantowk1 #di2 protection against1 #bi1 #aic ,great ,man1 attributes of1 #bc4 ,see ,great ,spirit ,great ,spirit or ,gicelmkaong1 concept of1 #ah-bd1 #hh-ib1 #aib-aic2 early writers on1 #bj-bd2 goodness of1 #bc-bd2 guardian spirit sent by1 #hj1 #aba2 home of1 in east1 #aji2 home of1 in ,twelfth ,heaven1 #ai1 #ca1 #eb-ec1 #aif2 masks the messengers of1 #ca1 #hh1 #aab-aac2 ,minsi concept of1 #abg-abh1 #acc-acd2 prayer to1 #ah1 #ca1 #hh-ij1 #aab-aac1 #acf-ach1 #aif2 relation of ,mask ,being to1 #cb-cc2 remote from individual1 #fb2 thanks to1 at ,annual ceremony1 #ah1 #abj1 #ach1 #aif2 thanks to1 at ,feast of first fruits1 #ade2 thanks to1 in ,peyote rite1 #aij2 ,thunder ,beings ministers of1 #bi2 wampum given by1 #abb2 wampum string symbolizing1 #ada-adb2 worship of1 at ,annual ceremony1 #aah4 ,see ,patmawas ,guardian spirit1 animals as1 #di-ej1 #gj1 #gg1 #hj2 ants as1 #gh2 birds as1 #gh1 #hj2 buffalo as1 #gh2 chants explanatory of1 #ff2 courage derived from1 #gh-gi2 crows as1 #fi-gj2 dead as1 #ed1 #ga-gb2 ducks as1 #fg-fi1 #adj2 elements as1 #gg2 fish as1 #gh2 given by ,great ,spirit1 #hj1 #aba2 given in visions1 #fe-ff1 #aid-aie2 ,mask ,being as1 #fi1 #aea1 #aig2 moon as1 #gh2 ,mother ,corn as1 #gj2 owl as1 #gh2 periodic ceremonies of1 #aii2 prayer to1 in sweathouse1 #abc-abd2 serpent as1 #gh2 sun as1 #gf1 #gh2 supernatural helpers as1 #fa-fc2 ,thunder ,being as1 #gd-ge2 title of ,mother ,corn1 #dc2 vision of1 #agd-age4 ,see ,thunder ,beings1 ,visions ,ha-a-a1 variant of prayer-cry1 #ajh4 ,see ,ho-o-o ,hair1 of ,mask ,being1 #cc1 #aeh2 of ,sun1 #bg2 of ,tornado1 #dg ,halfmoon1 ,sun spirit guardian of1 #gf ,hank1 ,eunice1 ,nanitis given up by1 #afi ,happy ,hunting ,ground or ,land of ,spirits1 #bj-ba1 #eb-ei1 #hh1 #ij-ib4 ,see ,heaven ,head1 bear's1 ceremonial offering of1 #agc-age2 of family1 duties of1 #aag2 heads3 annointed with red paint1 #aje2 carved on drumsticks1 #aja1 #aci-adj1 #aej1 #aig2 dropping of1 by ,comet1 #dh-di2 stone1 of ,mask ,being1 #dj-da ,health1 ,bear cult preserving1 #agb2 fetishes preserving1 #de-df2 ,otter cult preserving1 #agg-agi2 god of1 #afh2 ,mask restoring1 #cd1 #cf-cg1 #aef-aeg1 #aei1 #afa2 ,nanitis guardian of1 #afc-afd1 #aff-aga2 prayer for1 #acd2 supernatural control of1 #aid4 ,see ,sickness ,heaven1 concept of1 #bj-ba1 #eb-ei2 duration of journey to1 #hh2 ,milky ,way to1 #eh2 ,peyote road to1 #ahg2 sweeping way to1 #hh1 #ajg2 visited by preachers1 #eg2 visited during visions1 #ahi-aia4 ,see ,happy ,hunting ,ground ,heavens1 keepers of1 #ca2 return of ,patmawas to1 #abg-abh4 ,see ,happy ,hunting ,ground1 ,twelfth heaven ,heckewelder1 ,john1 on dreams or visions1 #gh-hj2 on ,great ,spirit1 #ba2 on ,thunder ,beings1 #cj2 on ,unalatko1 #abd ,hell1 extraneous concept of1 #eg ,hemlock-boughs1 ceremonial burning of1 #acc1 #add-ade ,herb1 passed at ,peyote rite1 #ahh-ahi2 herbs3 prayers in gathering1 #bf1 #ea2 thanks to1 #acd ,heye ,museum1 see ,museum of the ,american ,indian1 ,heye ,foundation ,hill1 home of ,mask ,being1 #aeh ,hog1 feast of1 at ,otter ceremony1 #agf-agi2 offering of1 #agc-age ,ho-ho-ho or cry of ,mask ,being1 #adi1 #aec ,holm1 ,thomas ,campanius1 on ,evil ,spirit1 #be2 on ,great ,spirit1 #ba ,hominy1 at ,buffalo dance1 #ahb2 at ,msing dance1 #aec-aed2 offered to ,doll ,being1 #afc-afd1 #aff2 offered to ,mask ,being1 #aej2 preparation of1 for ,annual ceremony1 #he1 #if-ig ,ho-o-o1 a prayer-cry1 at ,annual ceremony1 #ie1 #ig1 #ii-ajj1 #ajc-ajd1 #ajf-ajh1 #acf-ach2 at ,bear ceremony1 #age2 origin of1 #aab-aac ,horses1 ,mask ,being guardian of1 #ce1 #aeg2 tobacco offered to recover1 #ce ,hu-hu-hu1 cry at ,bear ceremony1 #agd-age ,hu-hu-hu-hu1 cry at ,otter ceremony1 #aha ,human heads carved on drumsticks1 #aja1 #aci-adj1 #aej1 #aig ,human skeleton dance1 see ,skeleton dance ,hunt for ,nanitis1 #aga ,hunter at ,doll dance1 #afd ,hunters1 ,buffalo dance of1 #ahb-ahc2 of ,annual ceremony1 #ig-aja1 #ajh1 #aaj1 #aag2 of ,minsi ceremony1 #acb1 #acg2 of ,muxhato,lzing1 #abc ,hunting1 help of impersonator of ,mask ,being in1 #aeh2 in ,happy ,hunting ,ground1 #ef2 prayer before1 #acd1 #acg2 supernatural control of1 #fb1 #aid2 tobacco offered before1 #ce1 #aeg ,hweisk-queem1 ,minsi term for corn1 #add4 ,see ,corn ,idol or ,msink1 #dc4 ,see ,mask1 ,mask ,being1 ,msing ,illegitimacy disregarded in family rites1 #aaf ,images possessing life1 #de-dg4 ,see ,doll ,being1 ,fetishes ,immortality1 belief in1 #bj-ba1 #eb-fj1 #aie-aif ,impersonator1 of ,mask ,being1 #cd-cf1 #da-db1 #de1 #ef1 #ih-ii1 #ach1 #aej1 #aeb-aei2 of ,otter1 #agg-ahb ,indian corn1 see ,corn ,indian dictionary1 ,zeisberger1 author1 #dc ,indians1 comments of1 on ,annual ceremony1 #aaa-aae2 ,united ,states ,census report on1 cited1 #hj ,initiation of boys1 #fc-fd2 ,heckewelder on1 #gh-hj4 ,see ,boys1 ,visions ,iroquois1 ceremonial fire-drills of1 #hf2 masks of1 compared with ,minsi1 #cf1 #ach1 #afj-afa1 #aih-aii2 ,planting dance of1 #adc2 primitive skirt among1 #afi2 ,strawberry dance of1 #abh1 #aig ,jesus ,christ1 ,nanitis given up for1 #agj2 road of1 #ahg4 ,see ,christianity1 ,peyote rite ,jones1 ,peter1 on ,nahneetis1 the ,guardian of ,health1 #df1 #afh-afi2 on ,minsi masks1 #cg-ch1 #aeh ,journal of a voyage to ,new ,york in #afgi-afhj1 ,dankers and ,sluyter1 authors1 #bj ,june1 ,minsi ,big ,house ceremony in1 #abh ,kacheh ,munitto1 see ,kaunzhe ,pah-tum-owans ,kansas1 celebration of ,annual ceremony in1 #abb-abd2 ,lenape now resident in1 #ac ,kapyhm1 native name of ,isaac ,monture1 #ad1 #afa ,kaunzhe ,pah-tum-owans or ,kacheh ,munitto1 ancient ,minsi name of ,great ,spirit1 #bb4 ,see ,great ,spirit ,keeper of ,mask1 general duties of1 #cd-cf1 #aea2 notification of dance by1 #aeb2 stray stock returned through1 #aeg ,keepers of ,four ,directions1 see ,four ,directions ,keepers of the ,heavens1 #ca4 ,see ,carved faces1 ,four ,directions ,ktantowt1 ancient ,minsi name of ,great ,spirit1 #ai1 #abg4 ,see ,great ,spirit ,kickeron or ,kickerom1 recorded name of ,great ,spirit in ,new ,jersey1 #bj ,knk or ,kntika1 native terms for dance1 #aae-aaf ,kiowa1 ,ghost dance of1 #aia ,kizho or ,kizhox1 ,minsi name of sun1 #bg4 ,see ,sun ,koklpowe1 native name of ,chief ,charley ,elkhair1 #ad4 ,see ,elkhair ,kunuxs1 native term for otter-skin1 #agi4 ,see ,otter ceremony ,kwi1 or whoop1 concluding dance1 #acf ,lakes1 home of ,great ,horned ,serpents1 #di ,lameness caused by ghosts1 #ei4 ,see ,cripples ,land of ,spirits or ,tschipeghacki1 #eh4 ,see ,happy ,hunting ,ground1 ,heaven ,leader1 of ,annual ceremony1 #ha-hb1 #ib-id1 #aag1 #abj2 of ,bear cult1 #agd-age2 of ,doll dance1 #afe2 of ,feast of first fruits1 #ade2 of ,minsi ceremony1 #acc-acd2 of ,peyote rite1 #ahh-aij2 leaders1 favored with visions1 #aie ,leaves1 strewn for seating guests1 #aca ,legend1 of ,annual ceremony1 #aaa-aab2 of ,comet1 #dh-di2 of coming of whites1 #aba-abb2 of ,mother ,corn1 #dc4 ,see ,myth ,leggings of ,mask impersonator1 #cd1 #da ,lesser mantowk3 animal spirits1 #di-ej2 ,bear1 #agb-agf2 ,comet1 #dh-di2 ,doll1 #de-dg1 #afb-aga2 ,earth1 #bh1 #hi-ij2 ,great ,bear1 #di1 #aic2 ,great ,horned ,serpents1 #bi1 #di1 #aic2 ,keepers of the ,heavens1 #ca2 ,mask ,being1 #cb-dc1 #adf-afa2 ministers of ,great ,spirit1 #ah1 #ba1 #aic-aid2 ,moon1 #bh2 ,mother ,corn1 #dc-dd2 of ,four ,directions1 #be-bg2 ,otter1 #ej1 #agf-ahb2 ,snow boy1 #dh2 ,sun1 #bg-bh2 ,thunder ,beings1 #bi-ca2 ,tornado1 #dg-dh ,light1 ,brinton on concept of1 #bc-bd ,lightning1 ,flying ,wolf's love of1 #ge-gf2 prayer to avert1 #cj ,little ,caney river1 ,oklahoma1 ,big ,house on banks of1 #hb ,little ,people hunted for by children1 #di1 #aic ,living ,mask1 see ,mask1 ,mask ,being ,living ,solid ,face1 see ,mask1 ,mask ,being ,logan family1 mask delivered up by1 #ch ,logs1 ,big ,house built of1 #hb2 foot-log to ,spirit ,land1 #ed2 seats for ,msing dance1 #aec ,loskiel1 ,george ,henry1 on dreams or visions1 #gh2 on earth1 #bi2 on ,four ,directions1 #bg2 on ,great ,spirit1 #be2 on moon1 #bh2 on sun1 #bh2 on twelve gods1 #ca ,machtuzin1 festival in honor of fire1 #abe-abf4 ,see ,muxhato,lzing ,maize1 see ,corn ,mantowk or spirits1 belief in1 #ag-dd2 offerings to1 #add-ade2 thanksgiving to1 in ,annual ceremony1 #hi-ij4 ,see ,great ,spirit1 ,lesser mantowk ,mannitts1 ,heckewelder on1 #ba4 ,see ,lesser mantowk ,maple1 dye from bark of1 #ada ,marble-like object given to ,pokitehemun by guardian spirit1 #fg ,marsh1 ,cutting1 account of ,nanitis by1 #afi-aga ,mask1 absent from ,bear ceremony1 #aga2 annointing of1 #aje-ajf2 as guardian spirit1 #aea2 called ,weoplakis1 #ce-cf2 carved faces of1 in ,big ,house1 #db1 #hc1 #hh1 #adh1 #aej2 healing power of1 #cd1 #cg1 #aef-aeg1 #aei1 #afa2 keeper of1 #cd-cf1 #aea-aeb1 #aeg2 painting of1 #cc-cd1 #da1 #aej1 #aee2 society of ,minsi1 #cf-cg1 #ach1 #aei-afa1 #aih-aii2 ,unami myth of1 #adf-aeb4 ,see ,mask ,being1 ,masks1 ,msing ,mask ,being or ,msinghlikn1 as guardian spirit1 #aie2 ceremonies of1 #aig2 cult of1 #cb-dc1 #aih2 deer herded by1 #cc1 #ii2 diseases cured by1 #cd-ce1 #aef-aeg1 #aei1 #afa2 general duties of1 #aic2 impersonator of1 #cd-cf1 #da-db1 #de1 #ef1 #ih-ii1 #ach1 #aej1 #aeb-aei2 masks the symbol of1 #cc1 #db1 #de1 #hc1 #hh1 #ii1 #adh1 #aej2 myth of1 #adg-aeb2 relation of ,keepers of ,heavens to1 #ca2 vision concerning1 #fi4 ,see ,mask1 ,masks1 ,msing ,masks1 of stone1 found in ,new ,jersey and vicinity1 #ch-da2 painting of1 #hc1 #aai2 prayer-cry carried by1 #ca1 #aab-aac2 representing ,keepers of the ,heavens1 #ca2 symbols of ,mask ,being1 #cc1 #db1 #de1 #hc1 #hh1 #ii1 #adh1 #aej4 ,see ,mask1 ,mask ,being1 ,msing ,master of ,ceremonies1 see ,leader ,may1 ,msing dance in1 #aeb ,meals served by ackas1 #aaj-aaa1 #aah ,medicine1 from tooth of ,great ,bear1 #di2 prayer to ,four ,directions in making1 #bf ,medicine-man1 see ,shaman ,mediumship1 belief in1 #ed-ee1 #aif ,meeting-house of ,mask society1 #aei ,men1 black symbolizing1 #adj-ada2 drumsticks representing1 #aja1 #acj-aca ,menses1 women in1 taboo1 #fb-fc1 #hh1 #acc1 #aig ,msink or idol1 #dc4 ,see ,mask1 ,mask ,being1 ,msing ,messengers of ,great ,spirit1 #ca1 #hh4 ,see ,four ,directions ,messingq1 ,adams on dance of1 #aee-aef4 ,see ,mask1 ,mask ,being1 ,msing ,me ,zeengk1 name given by ,peter ,jones to ,mizink1 #ch4 ,see ,mizink ,milky ,way1 the road to ,heaven1 #eh ,miniature masks or charms1 #cf1 #db-dc ,minsi or ,muncey1 a tribe of the ,lenape1 #ac2 archaic heaven of1 #ed2 belief of1 in ,great ,spirit1 #ai1 #abg1 #acc-acd2 belief of1 in plant spirits1 #ea2 ,big ,house of1 #abh-acb2 ,mask impersonator absent from1 #ach2 carved faces in1 #abi-acj1 #aea2 ceremonies of1 compared with ,unami1 #abg-ade1 #aif-bjj2 ceremonies of1 to ,mother ,corn1 #dc2 chants of1 referring to visions1 #gb-gg2 ,doll ,being of1 #de-dg1 #afb1 #aff-aga2 ,feast of first fruits of1 #add-ade2 guardian spirits of1 #gb-gg2 kntika or dance of1 #aaf2 ,mask of1 #cf-ch1 #aeh-afa2 ,mask society of1 #ach1 #aei-afa1 #aih-aii2 mediumship among1 #ed-ee2 proportion of1 in ,lenape1 #abd-abe2 ,thanksgiving ceremony of1 #ach-adc ,msing1 dance of1 #aeb-aef4 ,see ,mask1 ,minsi mask ,msinghlikn1 ,unami name for ,mask ,being1 #cb4 ,see ,mask ,being ,msingknk1 ,unami name for ,msing dance1 #aeb4 ,see ,msing ,missionary teaching1 concept of ,great ,spirit not due to1 #ai-bj4 ,see ,christianity ,mizink1 ,minsi form of ,msing1 #aeh4 ,see ,mask society1 ,minsi mask ,mizinkhlikn1 ,minsi form of ,msinghlikn1 #cf4 ,see ,mask ,being ,mizinkntka or dance of ,mask society1 #aei ,mkhign1 ,minsi term for painted sticks1 #adj4 ,see ,sticks ,moccasins1 burned to deflect ,tornado1 #dg2 made for ,nanitis1 #afg2 made of ceremonial deerskins1 #ajh ,monture1 ,chief ,nellis1 acknowledgment to1 #ad ,monture1 ,isaac1 acknowledgment to1 #ad2 ,minsi mask bought from1 #afa ,moon1 or mound1 at ,peyote rite1 #ahf-ahg2 or ,piskewenikizho3 as guardian spirit1 #gh2 concept of1 #bh2 duties of1 #aic2 wailing to1 #ade2 wampum string symbolizing1 #ada-adb4 ,see ,full moon ,moral code1 at ,annual ceremony1 #eh1 #ij-ib2 at ,feast of first fruits1 #add2 at ,minsi ,annual ceremony1 #acc-acd1 #acg2 at ,peyote rite1 #ahf-aij ,mortar made of mud1 #he ,mortar1 peyote crushed in1 #ahh ,mother1 title of earth1 #bh1 #hi-ij1 #aic2 title of ,nanitis1 #agj-aga ,mother ,corn1 as guardian spirit1 #gj1 #aie2 attributes of1 #dc-dd1 #ea ,mound1 ceremonial1 in ,peyote rite1 #ahf-ahg ,mountains1 home of ,mask ,being1 #cc1 #adg2 home of ,thunder ,beings1 #cj ,moxhomsa ,eliosigak or ,grandfather at the ,west1 #bf ,moxhomsa ,lowaneyng or ,grandfather at the ,north1 #bf ,moxhomsa ,whnjiopng or ,grandfather at the ,east1 #bf ,mud1 ceremonial mortar made of1 #he 8,muncey devil idol0 or mask1 #ch4 ,see ,mask 8,muncey ,john0 ,henry1 ,sun spirit guardian of1 #gf ,munceytown1 ,ontario1 drowning near1 #ee2 masks of1 #aeh2 ,minsi ceremony at1 #abg-ach ,munsey1 see ,minsi ,museum of the ,american ,indian1 ,heye ,foundation1 masks in1 #cf2 paraphernalia of ,otter ceremony in1 #agf2 researches of1 #ae ,music1 see ,drum1 ,singers1 ,singing ,musselshells used as spoons at feast1 #ig ,muxhato,lzing form of ,annual ceremony1 #abc-abd4 ,see ,machtuzin ,myth1 of ,bear ceremony1 #agb2 of ,doll ,being1 #afb-afc2 of ,minsi ,annual ceremony1 #abg-abh2 of ,otter1 #agf-agi2 of ,thunder1 #cj4 ,see ,legend ,nahneetis1 the ,guardian of ,health1 ,peter ,jones on1 #afh-afi4 ,see ,nanitis ,nanitis1 account of1 by ,rev4 ,cutting ,marsh1 #afi-aga2 ceremonies of1 #aff-aga2 feeding of1 #afg-afh2 in ,e4 ,t4 ,tefft collection1 #afh-afi2 ,minsi term for ,doll ,being1 #de-dg1 #afb4 ,see ,doll ,being ,nankmaoxa1 native name of ,michael ,anthony1 #aci1 #adj4 ,see ,anthony1 ,michael ,nanticoke1 proportion of1 in ,lenape1 #abd-abe2 ,skeleton dance of1 #ahc-ahd ,nature1 how regarded1 #ag1 #bc4 ,see ,great ,spirit1 ,lesser mantowk1 ,offering1 ,prayer ,nee-shaw-neechk-togho-quanoo-maun or ,ween-da-much-teen1 ,minsi term for ,feast of first fruits1 #ade ,new fire1 ceremony of1 #aif2 making of1 #aja4 ,see ,fire ,new ,jersey1 early writers on ,lenape in1 #bj2 ,lenape first encountered in1 by whites1 #ac2 ,lenape stone masks found in1 #ch-da ,new ,york1 ,lenape first encountered in1 by whites1 #ac ',ngammuin1 or feast1 described by ,zeisberger1 #aji4 ,see ,annual ceremony ,niagara gorge1 home of ,thunders1 #cj ,nicholas1 ,joe1 ,mask delivered up by1 #ch ,night sun1 see ,moon ,nooma ,cawaneyng or ,grandmother at the ,south1 #bf ,north1 ceremonial significance of1 #ic1 #ajc1 #ajh1 #aai1 #adg2 mantowk of1 #be-bf2 thanksgiving to1 #hi ,north ,american tribes1 belief in visions among1 #fa ,october1 ,annual ceremony held in1 #ha1 #aai-abj ,odas1 ,unami term for ,doll ,being1 #df1 #afb4 ,see ,doll ,being ,odas-knk1 ,unami term for ,doll dance1 #afc4 ,see ,doll ,being ,offering1 of bear's fat1 #aag-aah1 #acd2 of bear's flesh to ,corn ,goddess1 #dd2 of deer to ,doll ,being1 #afc2 of doe to ,nanitis1 #afh-afi2 of first fruits1 #aae1 #add-ade2 of food to dead1 #eb1 #aie-aif2 of hog to ,otter1 #agc2 of hominy to ,doll ,being1 #afc-afd1 #aff2 of hominy to ,mask ,being1 #aej2 of moccasins to avert tornado1 #dg2 of tobacco3 on behalf of hunters1 #ih-ii2 to ,bear1 #agb2 to fire1 #abf2 to ,four ,directions1 #bf2 to ,mask1 #cd1 #ce1 #aea1 #aeg2 to ,mask impersonator1 #aec1 #aef2 to ,otter1 #agg2 to ,thunder ,beings1 #bi2 of wampum to deer1 #abc2 offerings3 at ,annual ceremony1 #aag-aah2 to genii1 #ea2 to guardian spirit1 #fb2 to ,mask1 #dc2 to ,nanitis1 #de-df2 to ,snow boy1 #dh4 ,see ,propitiation1 ,sacrifice ,officers of ,annual ceremony1 #hd-he2 payment of1 #aaj-aaa1 #aba ,ohio1 ,lenape stone masks found in1 #ch-da ,oklahoma1 ancestry of ,lenape now in1 #abd-abe2 ,annual ceremony celebrated in1 #ha-aaa1 #aai-abb1 #acj1 #ach2 ,lenape now resident in1 #ac2 primitive skirts worn in1 #afi2 worship of ,corn ,goddess in1 #dc ,onetko or ,nanticoke1 #ahc4 ,see ,nanticoke ,ontario1 ,canada1 ,lenape now resident in1 #ac2 mediumship reported in1 #ee2 ,minsi ceremonies in1 #dc1 #abg-ade4 ,see ,grand ,river1 ,munceytown ,o-o-o1 prayer-cry of ,mask society1 #aei ,opina or blessing granted by guardian spirits1 #fe-ff4 ,see ,blessing ,orientation1 as to fire1 #aja1 #aai-abj2 at ,msing dance1 #aee2 in offerings1 #ih2 in ,peyote rite1 #ahf-ahg2 in praying1 #ajj1 #ajh1 #aji1 #abb1 #acg2 in visions1 #gd1 #adg1 #adi2 of carved faces1 #hc2 of ceremonial cooking1 #he1 #ahb1 #ahg2 of entrance and exit1 #aai1 #aca-acb1 #add-ade2 of heaven1 #ed1 #ef2 of rattles1 #ajc1 #abj2 of seating1 #ic1 #aai1 #aca2 of thanksgiving1 #hi4 ,see ,east1 ,north1 ,south1 ,west ,origin1 of ,bear ceremony1 #agb2 of ,mask1 #cc1 #adf-aeb2 of ,minsi ,annual ceremony1 #abg-ach2 of ,nanitis1 #aff-afg2 of ,otter ceremony1 #agf-agi2 of ,peyote rite1 #ahe1 #aii ,otter1 ceremony of1 #agf-ahc1 #aii2 power from1 #ej ,otter-skin1 regalia of1 #agg-ahb ,our ,mother1 title of ,earth1 #bh ,owl as guardian spirit1 #gh1 #aie ,pabookowaih1 god of health1 #afh-afi ,pabothkwe1 ,great ,spirit of the ,shawnee1 #bj ,paint1 on carved faces1 #hc1 #aai2 on drumsticks1 symbolism of1 #adj1 #ada2 on face of ,mask ,being1 #cc1 #da1 #aej1 #aee2 on face of ,muncey ,john1 #gf2 on face of ,sun1 #bg2 on sticks used in ,minsi ceremony1 #aca1 #aci-ada4 ,see ,black1 ,red ,paint-dish of bark in ,annual ceremony1 #aje-ajf ,paintings by ,ernest ,spybuck1 #ad ,pakdign or carved drumsticks1 #aja4 ,see ,drumsticks ,pantheon of the ,lenape1 #ag-dd4 ,see ,great ,spirit1 ,lesser mantowk1 ,mantowk ,papasokwiln1 ,unami name for ,bear ceremony1 #aga4 ,see ,bear ceremony ,paradise1 see ,happy ,hunting ,ground ,parents1 kindness to1 rewarded1 #eg2 meeting with1 in ,heaven1 #ec1 #ia ,partridges1 ,thunders in form of1 #cj ,patmawas1 ,minsi name for ,great ,spirit1 #ai1 #abg2 ,minsi worship of1 #acc-acd4 ,see ,great ,spirit ,payment of officers and attendants at ceremonies1 #ig1 #ii1 #ajd1 #ajf-aaa1 #aah1 #aba1 #aeb-aed1 #afd1 #agb-agc1 #agi4 ,see ,wampum ,peacemaker1 ,mask ,being so considered1 #aef ,pebbles in tortoise-shell rattle1 #aah1 #abj ,penn1 ,william1 on ,annual ceremony1 #aae-aaf2 on concept of soul1 #ef2 on ,great ,spirit1 #bj-ba ,pennsylvania1 ,annual ceremony in1 #acj2 ,lenape first encountered in1 by whites1 #ac2 ,lenape stone masks found in1 #ch-da ,petanhink1 native name of ,julius ,fox1 #ad4 ,see ,fox1 ,julius ,pethakoweyuk or ,thunder ,beings1 #bi4 ,see ,thunder ,beings ,pets1 cult of1 #aih2 spirits of1 #agb1 #agf ,peyote1 rite1 #ahe-aif1 #aii2 road1 #ahg1 #ahi-aij ,pheasant1 ,monroe1 acknowledgment to1 #ad ,phratries or totemic groups3 prayers of1 #ajd2 rituals among1 #ha-hb1 #ajh-aji1 #aai-abj2 ,turkey1 in ,bear cult1 #age2 ,wolf3 ,bear cult of1 #agb2 ,skeleton dance of1 #ahc-ahd 8,picking berries0 or wampum1 #ajj ,pileswak or ,pilesoak1 ,minsi name of ,thunder ,beings1 #cj4 ,see ,thunder ,beings ,pileswa,l pewalatcil or in league with ,thunders1 #gf ,pils or pure1 otter1 #agf-agg2 visions vouchsafed to1 #fb-fc1 #aab-aad ,piskewenikizho or night sun1 #bh4 ,see ,moon ,placation of spirits1 #aid4 ,see ,offering1 ,prayer ,places1 genii of1 #ea ,plants1 as guardian spirits1 #aie2 spirits of1 #ag1 #ea1 #aah1 #abe1 #aid2 wampum string symbolizing1 #ada-adb ,poisons1 fare of wicked1 #eh-ei ,pokitehemun or ,george ,wilson1 vision of1 #fg-fi ,poles1 deer hung on1 #ajj-aja1 #afd2 deerskin hung on1 #abi-acj1 #add2 in ,fire festival1 #abe2 in ,minsi ,big ,house1 #aca1 #adj2 meat hung on1 #agc2 representing twelve mantowk1 #abe2 used in ,msing dance1 #aee2 venison hung on1 #aba4 ,see ,four ,directions1 ,posts ,pontifical garb of impersonator of ,mask ,being1 #da4 ,see ,costume ,poor1 deerskins given to1 #ajh-aji ,posts1 of ,big ,house1 carved faces on1 #ca1 #db1 #hc1 #ajf1 #aai1 #adh2 of ,minsi ,big ,house1 #abi-acj4 ,see ,central post1 ,poles1 ,sticks ,potatoes1 offering of1 #add ,power1 derived from guardian spirit1 #ej1 #ff1 #gh-gi2 from vision1 #ed1 #adj1 #adg-adh1 #age1 #aid-aie4 ,see ,blessing ,pownign or deerskin drum1 #id-ie4 ,see ,drum ,prayer1 at conclusion of ,annual ceremony1 #ajf-aji1 #abb1 #aig2 at ,minsi ceremony1 #acc-acd1 #acf-ach1 #aig2 at ,thanksgiving ceremony1 #adb2 carried by ,masks1 #aab2 for hunters1 #ii-ajj2 of ,bear ceremony1 #agd2 of phratry1 #ajd2 to buck1 #abf2 to ,corn ,goddess1 #dc-dd2 to ,doll ,being1 #afd-afe2 to ,earth1 #bi2 to ,four ,directions1 #bf2 to ,great ,spirit1 #ah1 #ca1 #hh-ij1 #aif2 to guardian spirits1 #fb1 #abd2 to ,mask1 on behalf of hunters1 #ih2 to ,mask ,being1 #adi2 to ,thunder ,beings1 #bi-cj2 to ,tornado1 #dg2 universal benefit of1 #aac-aae2 while gathering herbs1 #bf1 #ea4 ,see ,prayer-cry ,prayer-cry1 at ,minsi ceremony1 #acf-acg2 carried by ,masks1 #ca1 #hh1 #aab-aac2 of women1 #age4 ,see ,ho-o-o ,prayer-meeting of the ducks1 #fg ,prayer-men at ,annual ceremony1 #ii-ajj1 #ajd ,prayer sticks or matehigun at ,annual ceremony1 #ajc2 annointing of1 #ajf ,preachers1 native1 reported by ,zeisberger1 #eg ,prince of ,darkness1 #be4 ,see ,evil ,spirit ,prophecy of coming of white men1 #aba4 ,see ,future1 ,visions ,propitiation to prevent misfortune1 #aii4 ,see ,offering1 ,prayer ,pump-drill1 ceremonial fire made with1 #hf1 #aja2 in ,minsi ceremony1 #aca-acb ,pumpkins1 offering of1 #add ,purification1 by emetics1 #eg1 #fd1 #gi2 by sacrifice1 #add-ade2 by smoke1 #aje1 #acc1 #add-ade1 #aig2 by stripes1 #eh2 necessary to vision1 #aid4 ,see ,pils ,purple and white beads1 #ada ,pwawahegn1 ,minsi term for drum1 #adj4 ,see ,drum ,pwawahegnk1 ,minsi term for drumsticks1 #adj4 ,see ,drumsticks ,rain1 charms for bringing1 #di2 caused by ,thunder1 #hi2 wampum string symbolizing1 #ada-adb ,rattles1 of box-tortoise shell3 at ,annual ceremony1 #ib1 #id-if1 #ajc-ajd1 #ajf1 #aah1 #abj2 at ,bear ceremony1 #agd-age2 at ,feast of first fruits1 #ade2 at ,minsi ceremony1 #aca1 #ace-acf2 at ,otter ceremony1 #ahj-aha2 at ,planting dance1 #adc2 at ,thanksgiving ceremony1 #adc2 of gourd1 at ,peyote rite1 #ahh2 of ,mask impersonator1 #cd1 #ch1 #db1 #aej1 #aee1 #aei ,red1 and black1 faces painted with1 in ,big ,house1 #hc1 #aai2 and black1 ,mask painted with1 #cc1 #da1 #aej1 #aee2 ceremonial painting with1 #aje-ajf2 feathers in ,sun's hair1 #bg2 symbolizing women1 #adj-ada ,red alder1 bark of1 used as dye1 #ada ,religion1 see ,belief ,road-man or speaker of ,peyote rite1 #ahh ,road to heaven1 in ,peyote rite1 #ahg1 #ahi-aij2 ,milky ,way1 #eh2 sweeping of1 #hh1 #ajg ,rocks1 home of ,mask ,being1 #cf-cg1 #aeh ,river1 dividing earth from ,spirit country1 #ed2 ,james ,wolf's dream of1 #gb-gc ,rivers1 home of ,great ,horned ,serpents1 #di ,sacrifice1 by family1 #aaf-aah2 cleansing by1 from sin1 #add-ade4 ,see ,offering ,sand1 tracks of ,little ,people in1 #di ,span or mush1 repast of1 at ,annual ceremony1 #if ,sarcoxie1 ,john1 ,annual ceremony conducted by1 #abb-abd ,seating1 at ,annual ceremony1 #ic1 #aag1 #aai2 at ,doll dance1 #afd2 at ,minsi ceremony1 #aca2 at ,peyote rite1 #ahh ,secondine1 guardian spirits of1 #ga-gb ,seneca1 ,planting dance of1 #adc ,serpent as guardian spirit1 #gh ,sexikiminsi1 ,minsi name of soft maple1 #db ,shaman1 originator of ,nanitis cult1 #aff-afg ,shawnee1 concept of ,great ,spirit among1 #bj2 ,ernest ,spybuck1 a native1 #ad ,shooting by hunters1 #ajj1 #aag ,shooting star1 see ,comet ,sickness1 caused3 by ghosts1 #ei2 by loss of bear1 #agb2 by neglect of rites1 #aga2 by otter1 #agg-agi2 cured3 by ,mask ,being1 #cd-ce1 #aef-aeg2 by ,nanitis1 #aff-afg2 propitiation to prevent1 #aii4 ,see ,disease ,silver brooches worn by ,nanitis1 #agj ,sin1 cleansing from1 by sacrifice1 #add-ade4 ,see ,evil ,singers1 at ,annual ceremony1 #he1 #id-if1 #ajj1 #aae1 #aah1 #abj2 at ,bear cult1 #age2 at ,buffalo dance1 #ahb-ahc2 at ,doll dance1 #afd2 at ,feast of first fruits1 #add2 at ,minsi ceremony1 #acj2 at ,msing dance1 #aed-aee2 at ,skeleton dance1 #ahd4 ,see ,chant ,singing1 at festival of ,machtuzin1 #abf2 at ,ghost dance1 #aia2 at ,peyote rite1 #ahi2 at ,otter ceremony1 #ahj-aha2 in ,happy ,hunting ,ground1 #eh2 of vision3 at ,annual ceremony1 #ie-if2 in ,big ,house1 #adh2 in ,minsi ceremony1 #adj4 ,see ,chant ,sister ,corn1 see ,mother ,corn ,six months1 purification at end of1 #add-ade ,six ,nations' reserve1 ,thanksgiving ceremony on1 #aci-adc ,skeleton dance1 rites of1 #ahc-ahd ,skirt1 primitive1 #afi ,sky1 wampum string symbolizing1 #ada-adb ,sluyter1 ,peter1 and ,dankers1 ,jaspar1 on ,great ,spirit1 #bj ,smoke1 purification by1 #aje1 #acc1 #add-ade1 #aig ,smoking1 at ,annual ceremony1 #ie-if ,snakes1 bag full of1 #ce1 #aec ,snow ,boy1 attributes of1 #dh1 #aic ,society of mask owners1 #cg4 ,see ,mask ,soft maple1 bark of1 used as dye1 #ada ,son of ,god1 concept of1 #eg4 ,see ,jesus ,christ ,songs1 see ,chant1 ,singers1 ,singing ,sorrow inducing visions1 #fd-fe ,souls1 immortality of1 #eb-fj1 #aie-aif2 nature of1 #ij2 of animals1 #ej2 transmigration of1 #ei ,south1 ceremonial significance of1 #ic1 #ajh1 #aai-abj1 #abb1 #adg2 mantowk of1 #be-bf2 significance of1 in vision1 #gd2 thanksgiving to1 #hi ,southeast1 ceremonial significance of1 #abj ,southward1 the direction of ,heaven1 #ed1 #ef ,southwest1 ,heaven of ,minsi located in1 #ed ,speaker1 at ,annual ceremony1 #he1 #hg-ib1 #ih1 #ajg-ajh1 #aaj1 #abj2 at ,doll dance1 #afd-afe2 at ,minsi ceremony1 #acc-acd2 at ,msing dance1 #aec-aed2 at ,peyote rite1 #ahh2 at ,thanksgiving ceremony1 #ada-adb ,speech1 at ,annual ceremony1 #hg-ib1 #ih2 at ,doll dance1 #afd2 at ,feast of first fruits1 #ade2 at ,minsi ceremony1 #acc-acd ,spirit1 of corn1 #dc2 of light1 #bc-bd2 of otter1 #ej1 #agf2 of peyote1 #ahg1 #ahi-aij2 of sun as guardian1 #gf2 within earth1 #bh-bi ,spirit road1 see ,peyote road ,spirits1 animal1 as guardians1 #di-ej2 land of1 #eb-ed2 lesser1 #aid2 of animals1 #aah1 #abe2 of dead1 as guardians1 #ga-gb2 of plants1 #ag1 #ea1 #aah1 #abe2 of stones1 #ag1 #ea2 wampum string symbolizing1 #ada-adb2 wigwams of1 #ed4 ,see ,guardian spirit1 ,lesser mantowk1 ,souls ,spoons1 of bark in ,minsi ceremony1 #aca1 #acg2 musselshells as1 #ig ,spring1 ceremony of ,mask ,being in1 #ce2 ,minsi ceremony in1 #abh1 #aig2 ,msing dance in1 #aeb-aef2 thanksgiving in1 #hi1 #aci2 thunder in1 #bi ,spring dance of ,weoplakis1 #cf4 ,see ,msing dance ,spring ,flying ,things1 see ,thunder ,beings ,spybuck1 ,ernest1 acknowledgment to1 #ad ,squashes1 offering of1 #add2 thanks to1 #acd ,staff at ,peyote rite1 #ahg1 #ahi ,stamp or ,stomp dance1 #aai4 ,see ,annual ceremony ,stars1 wampum string symbolizing1 #ada-adb ,steam carrying prayers1 #abd ,stick1 of ,mask impersonator1 #cd1 #aej1 #aee2 sticks3 as invitations to ceremony1 #acb2 at ,peyote rite1 #ahg2 beating by1 #eh2 carried by ,patmawas1 #abg-abh2 transformed into fetishes1 #afb2 used in ,minsi ceremony1 #aca1 #aci-ada ,stockbridge ,mission1 documents of1 #agj ,stockings1 bearskin1 of ,mask impersonator1 #da4 ,see ,leggings ,stone masks found in ,new ,jersey and vicinity1 #ch-da ,stones1 spirits of1 #ag1 #ea ,strachey1 ,william1 on concept of ,four ,winds1 #bf-bg ,strawberries1 ceremonial drink of1 #acd2 in ,happy ,hunting ,ground1 #eh2 ,minsi ceremony in time of1 #abh ,strawberry dance of ,iroquois1 #abh1 #aig ,streams and waters1 wampum string symbolizing1 #ada-adb ,strings of wampum1 symbolism of1 #ada-adb ,stripes1 purification by1 #eh ,sumach sticks1 carried by ,patmawas1 #abg-abh2 in ,minsi ceremony1 #aca ,sun or ,gckokwita1 as guardian spirit1 #gf1 #gh1 #aie2 ,brainerd on concept of1 #bb2 concept of1 #bg-bh2 duties of1 #aic2 ,peyote road toward1 #ahg1 #aij2 salutation of1 #aij2 souls in1 #ei2 turning toward west1 #acb2 wampum string symbolizing1 #ada-adb ,supernatural helpers or guardian spirits1 #fa-fc4 ,see ,guardian spirit ,supreme ,being1 see ,great ,spirit ,survival of the soul1 see ,immortality ,susquehanna river1 rites of ,annual ceremony on1 #aeb2 rites of ,mask ,being on1 #da-db ,sweathouse1 described by ,zeisberger1 #abe-abf2 of ,muxhato,lzing1 #abc-abd ,sweating-oven1 see ,sweathouse ,sweeping1 ceremonial1 of ,big ,house1 #hg-hh1 #ajg1 #abj1 #acc1 #aig2 around fires1 #aba ,taboos prescribed to be pils1 #fb-fc ,talegunk or singers at ,annual ceremony1 #he4 ,see ,singers ,taxoxi cownign or tortoise-shell rattle1 #id4 ,see ,rattles ,tayenoxwan1 native name of ,chief ,james ,wolf1 #ad4 ,see ,wolf1 ,chief ,james ,tefft1 ,e4 ,t41 ethnological collection of1 #ae2 ,nanitis in1 #afh-afi2 ,minsi mask in1 #ch ,temple1 see ,big ,house ,thames river1 ,ontario1 locating a body in1 #ee ,thanksgiving1 at ,minsi ceremony1 #acd2 carved heads symbolic of1 #adj2 ,minsi ceremonies of1 #aae1 #aci-ade1 #aig2 to ,great ,spirit at ceremonies1 #ah1 #abj1 #ach1 #ade1 #aij1 #aif2 to mantowk1 #hi-ij2 to ,msing1 #aeb-aef2 to ,mother ,corn1 #dc ,thirteen ceremonial wampum strings1 #ada-adb ,three1 bands of thunders1 #cj2 days1 women interdicted during1 #abj2 phratries1 rituals of1 #aai-abj2 tribes of ,lenape1 #ac ,thunder and rain1 wampum string symbolizing1 #ada-adb ,thunder ,beings or ,pethakoweyuk1 as guardian spirits1 #gd-ge1 #aie2 attributes of1 #bi-ca1 #aic2 thanksgiving to1 #hi ,thunders-in-league-with or ,pileswa,l pewalatcil1 #gf ,timothy1 ,chief ,nellis ,f41 account of ,minsi ,annual ceremony by1 #abg-ach2 acknowledgment to1 #ad2 on ,mask society1 #aei ,tipi1 use of1 in ,peyote rite1 #ahf1 #ahh ,tobacco1 ceremonial begging of1 #afj2 offered3 on behalf of hunters1 #ih-ii2 to bear1 #agb2 to fire1 #abf2 to ,four ,directions1 #bf2 to impersonator of ,mask ,being1 #aec1 #aef2 to ,mask1 #cd1 #ce1 #aea1 #aeg2 to otter1 #agg2 to ,thunder ,beings1 #bi2 to ,tornado1 #dg2 smoked at ,annual ceremony1 #ie-if ,tomapemihilat1 native name of ,chief ,nellis ,f4 ,timothy1 #ad4 ,see ,timothy1 ,chief ,nellis ,f4 ,tomb of ,christ at ,peyote rite1 #ahf-ahg ,tooth of ,great ,bear1 medicine made from1 #di ,tornado1 attributes of1 #dg-dh ,tortoise-shell rattle1 at ,annual ceremony1 #id-if1 #aah1 #abj2 at ,msing dance1 #aee2 of ,mask impersonator1 #db4 ,see ,rattles ,totemic groups1 see ,phratries ,toys1 cult of1 #aih4 ,see ,doll ,being1 ,fetishes ,transmigration of souls1 #ei ,trees1 ,mask ,being akin to1 #aab2 gift of the ,great ,spirit1 #ah2 shattered by ,thunder ,beings1 #bi2 thanks to1 #acd ,tschipeghacki or ,land of ,spirits1 #eh4 ,see ,happy ,hunting ,ground ,tudai wheji mantowk or fire-maker of the mantos1 #aja ,turkey phratry at ,annual ceremony1 #hb1 #ajd1 #aai2 part of1 in ,bear cult1 #age ,turkey-wings1 ,big ,house swept with1 #hg1 #abj1 #acc ,turtle phratry1 leader 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to vision1 #fg-gb2 cult of ,mask ,being among1 #cb-dc1 #adf-aeh1 #aih2 ,doll ,being of1 #de-dg1 #afb-aff2 form of ,annual ceremony1 #ha-aaa2 proportion of1 in ,lenape1 #abd-abe ,united ,states ,census report on ,indians1 cited1 #hj ,vegetables1 offering of1 #add2 wampum string symbolizing1 #ada-adb ,vegetation controlled by ,corn spirit1 #aic ,venison1 feast of1 at ,doll dance1 #aff2 feast of1 at ,msing dance1 #aee2 feast of1 at ,minsi ceremony1 #acg2 provision of1 for ,annual ceremony1 #he1 #aba2 women's share in1 #ajf ,virginia1 concept of ,four ,directions in1 #bf-bg ,visions1 ,adams on1 #hj2 as prophecies1 #aba2 ,brainerd on1 #gg2 chanting of1 at ,otter ceremony1 #aha2 communication by1 with ,spirit world1 #ei-fc1 #aid-aie2 decline of1 #aab-aac2 fortuitous1 #fd-fe2 ,heaven visited in1 #ahi-aia2 ,heckewelder on1 #gh-hj2 induced by peyote1 #ahf1 #ahh-aij2 initiation of boys to induce1 #fc-fd1 #ib2 leaders blessed with1 #acb2 ,loskiel on1 #gh2 ,minsi examples of1 #gb-gg2 of ,doll 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